The Middle Dnieper burial customs of males laid on their right
side - females on their left, was already practiced by
some forest-steppe Satems. Maykop burial traditions of orienting the male
head
to the Southwest, and the female to the Northeast was followed by the
Corded Ware Fatyanovo-Balanovo Northern
(
R1a1a1, Z283 - Z280 ) offshoot of Middle Dnieper, as did other
regional sub-groups of it, as opposed to other Corded Ware variants. Most burial remains exhibit dolichocranial features.
The "vortex" of this Middle Dnieper Culture multi-ethnic
fusion was, in part, propelled by a devastating climatic change, known as the Blytt-Sernander Sub-Boreal phase, that took place prior to
the Middle Dnieper culture's synthesis, coupled with the mobility of the
wheel. A perfect storm. Regional variant steppe dialects from the
southern part of this multi-ethnic Middle Dnieper culture would contribute
to the ethno-genesis of the Slavs neighboring an
earlier outlier Satem
Proto-Dacian
dialect near Baden ( w/ R1a-,
M420, M198 ). As with the neighboring related
early Catacomb
( R1a-,
M417+,
w/ R1b-Z2103+ & I2a )
or Centum-Globular Amphora (
R1a-,
M417+, & CTS4385,
also w/ M458 & MDC Z280 )
polyethnic cultures, the Satem Middle Dnieper culture had
quite a few(<
link / R1a1a1,
Z283, Z280, etc ) regionally
diversevariant subgroups that spawned later peripheral cultures.

The mythical "Balto-Slavic"
(SVO) is none other than
a Middle Dnieper cultural horizon of various unique regional, yet distinctly polyethnic "Europeanized "
conservative core IE Satem dialects neighboring related
Pit-grave
Yamna Āryan Satem (SOV) to their East as well as the nearby
early Catacomb culture
(SOV), and "Europeanized
" Centum Globular
Amphora type
languages (SVO) to their West.
Contact with Dnieper-Don Repins (SOV) is implied by
unique Slavic / Baltic / Tocharian isoglosses. Hollow based flint arrowheads of the Middle Dnieper culture bear a undeniable resemblance with
Pit-grave Yamna ( w/
Mtdna H6a1b ) and early Catacomb culture counterparts
( pre-Graeco-Armeno-Indo-Iranian, (R1a-,
M417+, w/ R1b-Z2103+ ),
as does some pottery. River, lake, and marsh food, including mollusks ( Latv.
sence ), were
important food sources. Pontic steppe Catacomb & East Baltic bored stone
hammer-axes are almost interchangeable, and of course, some aspects of their languages
(re: Grk. Poimenes
/ Lith. Piemenes
/ and the merger of Genitive & Ablative). Armenian, Baltic, Slavic,
and Indo-Iranian share innovations of the 1st person plural pronoun. East Balt and Andronovo four, five,
or seven-bulbed stone bored maces ( Lith. vėzdras, Skt.
vajrah
) are nearly identical, as are their archaic Ashvins
/ Ašvieniai
Divine Twins mythology as well. It is no surprise that the Indo-Iranian and Baltic future tense
echo each other, as do many cultural terms and words.
This reflective Greek / Sanskrit / Lithuanian relationship is more than just a bridge between East and West (
like Ket & Navajo languages, or
Q1a2a1c& Q1a3a1), it is a timeless Harmony letting even a blind man to view all Humanity as Family.

Most migrations were often due to
prolonged climatic changes such as
the Blytt-Sernander Sub-Boreal
phase (4200 BCE colder, 3500 BCE drier), population pressure on natural resources,
and / or favorable new frontiers to colonize.
The migrations by each group resulted in different ethnic assimilations (Dnieper
Repins, Dnieper-Donets, Tripolye C2,
& Globular Amphora )
during the migrations, and even more so at the eventual settlement regions (eg.
Uralic Comb & Pitted Ware Cultures
and polyethnic Globular Amphora with non-Uralic Nemunas & Narva
Substratum /
U4, U5b2 ). The Fatyanovo custom of
adding chamotte-grog, or crushed shell to pottery reflects cultures like Narva
(& later Globular Amphora-Narva
poly-ethnic - Česnys et al., 2006 ) populations of the East Baltic, and also older pottery by the Dnieper
Rapids (Surskii island - circa 6,000 BCE), and later Don-steppe cord
impressed ceramics associated with Dnieper-Donets steppe cultures. Twin
horse heads ( Ašvieniai sky motif )and boar
tusks also culturally link Satem Balts to S'yezzhe by Samara. From the Samara culture (
R1a & R1b-Z2103+, Mtdna W6a ) to the
present, speakers of the archaic roots of Baltic type (
also w/ Mtdna W6a ) languages have been
indisputably polyethnic
in various degrees in their long mosaic evolution. The divergence of language is usually
happening while there is also a convergence of languages. Europe today
is like an unmarked ancient sack of mixed genetic seeds.

The Sudovians(
Dainavians, Yotvingians ), Galindians, Pomesanians, and various Prussians
together formed a
closely related Baltic language groupknown
as the Western Balts ( West Baltic Barrow
cultures ), to

which
one should also include the ancient Curonians.
Thelanguages
of both the Western and Eastern Balts (
Lithuanian, Samogitian,
and Latvian
/ R1a1a1b1a2b3
etc ) evolvedfrom the varied poly-ethnic
Pre-Baltic
Satem languages that migrated
( each
differently ) from the late Sredny Stog horizon and subsequent
Middle Dnieper culture regional variant subcultures. These early
Baltic language settlement areas of which ( the lower reaches
ofthe Vistula, Daugava, the Nemunas
basin, the upper reaches of the Dnieper & even to the Urals ) - is known tohave
developed into the (1) Early East Baltic Area of
Northern & NE dialects( w/ LWb,
aka LW*07) and (2) Early
West Baltic Area of Western
& Coastal dialects ( Rzucewo culture ). TheSudovians, Prussians, and Curonians
can be regarded as links in a chain of this latter group, while the
Lithuanians, Žemaitians (
Samogitians ), and
Latvians (
R1a1a1, Z280,
like CTS1211, L235, L784.) are considered to be the remnants (
R1a1a1, Z280,CTS1211, Y35, Z92) of a more Northern Early
East-Baltic ( LWballele
) area migration. The differences between East and West Baltic cultures
are reflected by
Y-DNA data
currently processed by the U. of AZ ( re: Sintashta C14
dates ) in Tucson.

The
Eastern most dialects of the Early East-Baltic area ( Fatyanovo-Balanovo ) did not survive intact to be documented beyond numerous hydronyms and many archaic loanwords in various Finnic languages
( gyenta / gyentar ) and Indic
( dhēnā, śapharas,
rathas), as well as contributing later to Russian dialects
(re: ГОЛЯДЬ / Terje Mathiassen & "Sprachbund" notion
).
There are loanwords in Sámi from Volga-East-Baltic that show no indications of Finnic sound changes
( ie, Sámi "luossa"< Volga-Baltic "lašiša" vs. Finnish "lohi", salmon ), which help to approximately date a common source language for Finnic and Saami - and trade with Volga-Balts.
The loanwords were decidedly not prestigious items of an arrogant elite,
ie Sámi "duovli
", Latvian "dagla
" tinder, or for example, North Sámi "suoidni
" hay, Finnish "heinä
" id, Lith. "šienas
" id, Finnish "ranta
" shore, Lith. "krantas
" id. It would be constructive to associate a "Bell Curve"
to Baltic-Uralic loanwords ( & vice versa ),
starting with CWC Fatyanovo-Balanovo contacts, and later reflecting the
gradually increasing migrant populations to a peak period of interaction,
then tapering off. Such a rational approach would avoid needless academic debates.

From reconstructions of the many cultural
"loanwords" in Finno-Uralic by linguists, & those found in Vedic, one might gather that the languages of the Fatyanovo
& Balanovo Volga-Balts resembled a
very archaic ( circa 2,800 BCE) East Baltic
Samo-Lettic
(w/ their Solar cult & Sun songs), surviving (
w/ LWb+
allele, R1a1a1, Z280, & Northern
variants there of
) and evolving for the most part into Modern East-Baltic Lithuanian,
Žemaitian, and Latvian,
and being culturally preserved in their dainos /dainās, especially
those with a solar theme. Many East Baltic Fatyanovo-Balanovo
artifacts exhibit designs reflecting such solar themes. Abashevo rosettes
mirror Latvian sun sign folk designs. Fatyanovo artifacts have clear cultural CWC
links to the Nemunas basin.

Lexical Provenance>>>|||<<<

Some regard the central Latvian system of three intonations ( also in Samogitian-Žemaitian
) as an archaism of the Baltic group, while others (Stang
1966; 142 ) view the 3 tones as a reflection of accent retraction due
to contact with another language ( a new broken tone from where stress was
retracted to a syllable which originally had acute tone ). These related
Northern Boat Axe tribes include the "D" Balts of the late great Balticist V. Mažiulis. Given the earlier political assassination of Lithuanian linguist Jonas Kazlauskas by the KGB
(Déjà Vu - again? - re: Mari's Prof Yuri Anduganov
), it perhaps was a safer label than a more accurate "Ural Balts "
( w/ LWb+/ LW*07 allele, R1a1a1, Z280, &
Northern variants there of ), or more inflammatory, yet factual "Volga-Kama Balts ".
Neutralizing scholars is so passé. The settlement of East Balts in Russia three thousand years before
the arrival of East Slavs was not politically expedient information, nor
particularly welcome. It still isn't welcomed to this day, like the
Turim Basin ( VRC ) Tocharians
in China.
Seven males tested from the Xinjiang Xiaohe cemetery in the Tarim basin
were Y-DNA R1a1a M417+,Z93 neg
(Chunxiang Li et al 2010, &
reference by co-author Hui
Zhou), and dated to
around 2,000 BCE ( re: " Yuezhi"
< +
> Old Nord. "Gautar "). Science.
Note "loanwords" into Finno-Ugric below (Gordeev 1967 180-203, Redei 1986 25-26)
- of a specifically
archaic East Baltic lexical "Fatyanovo" provenance, iežalga,
dagla,darža,vežys, (v)āžys, gentar, kela,
ratas, tilta, kār'as, deivas, not some amorphous "Proto Balto-Slavic"
of the incompetent.
Finnish Perkele & Votiak
Perkịno
reflect a Fatyanovo Baltic "alpine" velar that is altogether absent in Slavic
Perun velarless variants.
( re: Lith. kerkoti
& GAC
) Slavic cognates for the East Baltic "ratas" (
wheel ) term are also absent. Details, details, details.

The early ancestors of the West Balts (R1a1a-, Z280 ) were the West Baltic
Rzucewo Barrow culture and the
Mazovia-Podlasie groups of the Trzciniec culture
along the Bug river basin, which bordered the autonomous Komarov( Proto-Slavic ) culture of the Podolian Uplands further to the South. The Baltic Trzciniec
("Streaked"
pottery) culture
was related to the autonomous Komarov culture, but different, as ceramics,
metalwork, hydronyms, and burial rites indicate. This difference can be seen in the word for man's best friend, "dog ", where West Baltic had suns
vs. Old Church Slavic pьsъ, or "rock" - Baltic
akmō / ašmō
vs. O.C. Slavic kamy,
West Baltic
p'ausē
"pine" vs. Slavic bor
or sosna
(< *sopsna ), and also with many fundamental lexical and mythological disparities. In contrast, note East Baltic " šuo "
with Kalasha " šua " dog, or Lith. "puš-es "
pines and Waigali "puċ "
pine. (see Haplogroup U4 below).
The West-Satem branch relatedness is illustrated by the word for "name" - West Baltic
emens, Albanian emen, and Slavicimę, vs. more Central-Satem East Baltic Lithuanian
vardas.

The early West Baltic Rzucewo Barrow culture
and Trzciniec evolved into the later Pomeranian culture
( R1a1a1,
Z280, L365 ) horizon. The West Baltic
dialect area flourished with their lively amber trade with the Unitice culture and beyond. Even as
late as the Early Iron Age (600 BCE), the southern limit
of the large Sudovian culture territory
bordered the Slavic/Scythian Chernoles
culture. Scytho-Sarmatian (Ossetic) and Slavic isoglosses can be
illustrated in Ossetic terminology of agriculture (
yoke, harvest, reaping-hook ) - in somatic terminology
( ear ), and in kinship (
sister, brother, mother, father, mother and father-in-law ). The Slavic and Mid-Iranian
RUKI had much in common, as well
as Slavic loss of word-final *-s, which may have had a "visarga" stage
( *-s > *-h > * ) resembling, and most probably
influenced by Timber Grave Iranian contact. (re: U3)

The Neuri of Herodotus>>>|||<<<

According to
Herodotus (approx 450 BCE) the Neuri
(Νέυροι)were a tribe living North of the Tyres (Dneister river), and the
furthest nation beyond the
Scythian farmers along the course of the river
Hypanis(Bug river). The Bug river meets the Naura( Baltic name for the Narew )
river. The Naura river leads one to Galinda
and Suduva. Since trade increased recognition, the
Neuri of Herodotus were possibly related to the
Galindians and Sudovians. Herodotus
also mentions the wild white
horses nearby that grazed by a great lake,
which scholars today suggest are the Podlesie marshes by the Bialowieza
Forest. Yotvingian
Tarpans from the Bialowieza Forest seasonally faded to near white in Winter.
In 500 BCE, Eastern Europe climate
was much cooler and wetter. There is still a town in Poland named Nur( Νυρ){ 52° 40' 0" N, 22° 18' 0" E } along the upper Bug River, near
the Bialowieza Forest. The Nurzec river runs nearby,
and the local district currently bears the river's name. Balts traditionally take ethnonyms from local hydronyms. The Baltic verbal roots *"nur-" to immerse or
*"niur-" to get murky may be sources of the local hydronym. Archaeologists have excavated a fortified settlement and an open settlement near Moloczki Poland, by the Nurzec river. There are probably many more yet unexcavated in "Ziemia Nurska", as the area is known as. Udmurt "nur" swamp, might contradict this theory.
The "Navari" of Pliny, perhaps near the Oka river by Kaluga, may be a
better explanation.

The Balts of Ptolemy>>>|||<<<

The Greek geographer Ptolemy in the 2nd Century A.D.
mentioned onlytwo Baltic tribal nations, the Γαλίνδαιand Σουδινοί.
Romans coins ( Tiberius / Caligula )unearthed in Suduva predate Ptolemy's account. Σουδινοί was possibly
a typo for Σουδιυοί.(re: 'Ιατυγγιωνες). It is of interest
to note that an early differentiation of dialects also took place in theCentral Eastern dialects, evolving early Lithuanian /
Žemaitian
/ Latvian, at a period when the neuter gender was still common in East Baltic
( Fatyanovo neuter
> Finnish "kela" reel, spool
/ Old Prussian "kelan" wheel ).

The Western Balts>>>|||<<<

The Western
Baltic dialect that later gave rise to the Sudovian,
Dainavian, Galindian, Pomesanian, and various Prussian languages is one ofthe dialects of the Early-Western Baltic
Area( R1a1a1, Z280, L366 ). The Coastal West Balts emerged as yet another
dialect (Curonian language) of the Peripheral
Early-West Baltic Area, near the bordering dialects of the Central
Early-East Baltic language area. The Western Balts were a poly-ethnic hybrid mix of Corded Ware RzucewoSatem
peoples on outliers of Funnel Beaker, Globular Amphora with Zedmar - Nemunas - Narva substratum
( GAS
) population. Mtdna U5b has been found in both Zedmar & Narva
remains. Square flint axes found in the
Suvalkija / Vilkaviškis
regions of Lithuania indicate GAC settlements there ( Brazaitis
2005 fig 5 ). Pẽkus
in Sūduva
is an old residual substratum word, not an import.

Thus, the Western Balts should
include the Sudovians-Dainavains (akaЯцьвягі
< pl.
Játvįgai
<sg.Játvįgs),
Galindians,Pomesanians, and various Prussians, and also the Curonians, the former comprising the Southern
group, and the latter, the Coastal
Northern group. This explains the
close similarity between Sudovian-Dainavian( aka Yotvingian < "Játvings"
), Galindian,
Pomesanian, and Prussian. A successful modern revival of the Prussian language is now known as
New Prussian. A link to their Prussianlanguagewebsite is provided below.

The Old Prussian Sembian dialect, though, exhibits a prolonged
influence ( Pratorius' "corrupt" Prussian ) from the influx of nearby Curonians when compared to the more distant Pomesanian or Sudovian. The Sembian dialect of
the Old Prussian Catechisms has "muti, tawas"
(mother, father) whereas the Pomesanian of the
Elbing Vocabulary has "mothe, towis ". The chronicled Sudovian "Occopirmus" similarly differs
from the Catechism Sembian "ucka-". Most
West Baltic dialects had centuries of close interaction with the
Wielbark Gothic culture ( > the Tiberius coin from Pajevonys, LT
), and exhibit their influence. Farther inland away from coast and Curonians, we do find Prussian "Tlokunpelk" - Bears' Marsh. Galindian did not historically border the Curonians, and was close to Sudovian in many respects.

Certain
innovations (i.e., " thousand " participle ) that occurred in the
Eastern Baltic
(LWballele,R1a1a1Z280Z92,
L235, L784 / N1c1) dialects are not reflected in thePeripheral(
R1a1a1, Z280, L366 )
Western Baltic dialects ( with attrition to 4 core declensional
cases, re: neighboring Gothic w/ R1a Z283, I1a2, & Z63, T2 ) . Each area also had different
mixtures of substratum populations involved in their ethno-genetic
formations ( re: LT F-U Hydronyms - Vanagas, 1987 ),
and later neighboring influences. The
Peripheral West Baltic dialects exhibit an archaic appearing declension which gives one a
unique
window into both Baltics,
and the "Northern" Indo-European
GAS influenced dialects,
and the influence of diverse substratum on varied evolutions. The currently spoken East Baltic dialects are more evolved, expressive, and elegant.
Bi-lingual West / East Baltic speakers adopted East Baltic rather quickly.

"The traditional
academic construct of a seven case declensional system for early Proto Indo-European
is as synthetic
as it is theoretically convenient." ( Jeannette
DeBusk Cox )

Only nominative, genitive,
dative and accusative forms have constant intercrossing functions in
various Indo-European languages, while forms used for the instrumental or
locative cases (traditionally declared to be "Common Indo-European"), have
related functions: e.g. the IE */-ois / may occur in the
instrumental case in one language and in the locative case in other ones,
or */ -ō / (apophonically) / -ē
/ occurs as/ -āt / in
the Indo-Iranian ablative and as /-it / in the Hittite instrumental.
Such intercrossing elements were used for semi-paradigmatic adverbial
forms, differently paradigmatized in the various Indo-European languages.
(V.
Toporov,V.
J. Mažiulis)

Eastern & Western Baltic>>>|||<<<

Some very
archaic lexical differences exist between the Western Baltic
(
R1a1a1, L366, etc ) dialects and the
EasternBaltic
(LWballele,
R1a1a1, Z280,
CTS1211, Y35m etc, & Z92,
L235 / N1c1) dialects. The
word for "fire" is just such an example. The Western
Balts used the word"panu",
whereas the Eastern Balts used the word (Lith.)"ugnis".
Another example is the word for "wheel".
The Western
Balts used the word"kelan",
whereas the Eastern Balts used the word (Lith.)"ratas".
These words have
cognates inother
ancient Indo-European languages. ( For the Centum GAS* ratʔasrelationship between
Old Irish "
roth ",Lithuanian " ratas "
and Sanskrit "ratha
"- see below ). That such archaic diversity of basic
terminology existed within
"Proto"-Baltic"illustrates the
antiquity of the West / East Baltic vocabulary inherited from the
late
Sredny Stog horizon (3500-3350 BCE) into the "Europeanized
IE " Corded Ware
Middle Dnieper culture
(R1a1a- , Z280) horizon that
influenced the evolution of divergent dialects by cultural contacts.
Outliers of Centum Globular
Amphora & Narva populations added
poly-ethnic substratum cultural influence ( Brjussow 1957; Ozols 1962; Česnys et al. 2004, 1990; Mochalov O.D. 2001-2002) to Fatyanovo, contributing a " residual
" non-Satem vocabulary of their
central European GAS Centum words like "pẽku" -
livestock
( vs.Satem Lith. "pešti,
pešùs,
pẽšis", OCS
"pьsъ
" ) and perhaps gradually
compromising East Baltic Ruki. Non-IE East Baltic
substratum ( Pit / Comb Ware N1c1 Uralic & Nemunas-Narva
w/ U5b2 ), or Funnel Beaker
/ Globular Amphora bilinguals were perhaps a phonetic
( secondary allomorphy )impetus
behind Dative Plural / -m-
/ from / -b-
/, for example,Baltic
žambas / Estonian
hammas, as well as
the custom of adding chamotte-grog
to ceramics ( re: LT F-U Hydronyms - Vanagas, 1987 ).
The Dative Plural / -m-
/ from / -b-
/ ( secondary allomorphy )probably reflects early Baltic area GAC trade network contact / dialects
with Narva & Pit Ware Uralics, or Funnel Beaker / Globular Amphora
bilinguals . The loss of the neuter gender in East
Baltic was due to primarily inherited dynamics of rearrangement.
Latvian has already lost neuter adjectives which Lithuanian still retains,
yet Latvian accentuation indicates the neuter remained a distinct part of
the language - even after the era when dialects became languages. The Balt
L1025+ line of the L550 / S431
N1c1a1a1
branch sheds light on such interaction. The formative
influence of poly-ethnic substratum populations on the various early
Baltic-type dialects thus becomes easily apparent even for a layman to
grasp.

A very unique feature preserved in the
West Baltic languages is the Genitive singular
declensional ending in / -as' / for
words that end in / -as / or / -an
/ in the Nominative case. Hittite (w/ R1a-
M198+) also shared this feature / -aš < -os
/ eg. Hittite ewan,
gen. ewaš, as well as perhaps neighboring
Gothic ( nom./gen.sg. harjis,
& nom./gen.sg.is )
nearby in the West. This West Baltic genitive, if not a
I.E. declensional relic, then reflects the very close cultural interaction of the West
Baltic speakers with neighboring Goths - or perhaps both ! The Sudovians even started to
adopt a Wielbark Gothic like burial observance. A Tiberius coin from Pajevonys, LT
would suggest the interaction lasted for centuries.
Inter-marriage probably was not uncommon. Ancient Wielbark culture
Mtdna H5a1 would seems to support such
mixing with Balts. The higher than expected frequency of the LWb+ antigen (
aka LW*07 allelle, or Nea red cell
antigen allele ) in Hungary ( 0.4% ) may well be related
to the Goths, since southern Sweden had a similar ( 0.3%
) frequency. Note - Gotland eclipsed both with a much higher
( 1% ) frequency of the LWb+ antigen.

The Gothic
nominative final /-s / was already becoming
lost by the sixth century, as shown from title deeds. The neighboring
polyphyletic Wielbarkculture( Gothic?
R1a z283, I1-M253 -
Y-DNA ) & Vidivarii interaction with West Baltic tribes, especially the Galindians, appears to have been co-operative and
mutually beneficial ( ie: as with the Sambian
multi-ethnic Dollkeim-Kovrovo culture ). The porous border between the two ( across the Paslęka
River ) may account for certain
Gothic ( basically, pre-Migration Period
Gutnish ) type loanwords into the West Baltic ( Aestii - Ais(t)marės) & nearby East Baltic languages. Examples would include Lith. "yla"
- awl, Latvian dial. "gatva" - avenue, & "glīsis" - amber. The
Kashubian
region near Gdansk exhibits much higher frequencies ( 10% ) of I1-M253
-
Y-DNA than any of the regions immediately
neighboring it. One might also expect increased frequencies of the PI Z
alleles and S
alleles there if tested The first century
boat-graves from Weklice ( Wielbark culture ) cemeteries & the
frequency of boat-graves ( & also the Eastern Scandinavian
stone-circle w/ stelae tradition ) on the island of Bornholm suggest a mainly
( albeit dual ) Scandinavian character for the Gothic Language origins.
The Old Prussian word for a dead corpse "nowis",
reflects my expanded etymology for PIE " *nāu-
" hewn log vessel, - via the alternateuse of it as a hewn
log coffin for the dead. The Corded Ware cultures ( CWC ) transferred the semantics to
refer to the dead, from the original hewn log coffin associated with them.
Note how the Dardic & Nuristani cognates semantically parallel the
Scandinavian cognates of Lithuanian "aldija" hewn log boat.

This Gen. / -as'
/ declensional ending ( with last syllable
accent-amplitude ) is as disconcerting for expedited Balto-Slavic theories
as the East Baltic neuter, although it does strengthen and lend support to
"the effect of GAs" ( R1a- M417+ Centum ). Such a
generalized declensional feature is noted in a wordlike
Nominativesingularpēdan( ploughshare ), Genitive
singularpēdas', or in the West Baltic Genitive singular
Deivas'( God's ), and in places names ( re: Wilkaskaymen ). Many unique features of West Baltic
are relics from the Proto-Indo-European early
Sredny Stog horizon (4500-3350 BCE, w/R1a-
M198+, M417+),
as is the deduced archaic East Baltic ( & R1a1a- Z92
Slavic ) singular neuter with */-d / resembling
a Lydian type development - unlike West
Baltic.

West Baltic has the same four nominal accent classes
as does Lithuanian, but it has retained the original accentual state of
Dnieper Baltics ( an acute rising accentand a circumflex falling accent). The
first class is the acute barytone paradigm. The second is the circumflex
barytone paradigm. Thirdly, the acute mobile paradigm. Lastly, the
circumflex mobile paradigm.

A
forest-zone polyethnic
( Mochalov
O.D. 2001-2 «
checked »
Volga-Ural ornament ) Abashevo culture ( Z282 >
R-Y17491? ) by the Urals emerged with
late MVK Catacomb
( w/ R1b-Z2103+ ) influenced early Eastern Balts, Volga Finns, and
Pit-grave Pre-Indo-Aryans
from the steppe-zone using the same process. Migrations often follow climate
changes ( re: the Blytt-Sernander Sub-Boreal
phase ) around the 3rd millennium
BCE, the last quarter of the 2nd millennium
BCE & the 12th century BCE. Each migration would encounter different native ethnic groups,
and influence the dominant language during assimilation of those ethnic
natives. Indo-European peoples & languages have
ALWAYS
been
multi-ethnic. The new "molecular
DNA archaeology" proves it beyond question. We are all related - literally.

The high incidence of Y chromosomes from the haplogroup N1c1 suggest long term relations and admixture with
the Uralic
speaking
population of the Baltic, Volga, and Ural region, which
may have had a conservative influence on the East Baltic Satem dialects and speakers.
Note Kurdish "varg" vs. Komi Zyryan "vörkas"
wolf. N1c appears to emanate East & West from the Ural
region, probably with it's
origin in Khakassia. The divergence of language is usually happening
while there is also a convergence of languages.

In spite of storerooms of indisputable
archaeological evidence to the contrary, Finnish academic S. Junttila (2012:
261 ff.) proclaimed " The Volga-Kama Basin lies still too far east to be
included in a list of possible contact locations" (between
Baltic & Uralic speakers ). Seriously? OMG! CWC Balanovo &
Volosovo artifacts ( re: the empirical evidence ) are even found in the same room! Fatyanovo used chamotte admixture in ceramics like their neighbors (
Laitinen et al. 2002 ). Some Aryan loanwords in Uralic may reflect a
poly-ethnic Alakul' forest re-intrusion, and were
diffused by a subsequent F-U speakers migration, as implied
by DNA genetics. And the earliest Corded Ware
words found in Uralic are an identifiable archaic East Baltic
( re: Meadow Mari " tüžem
" 1,000 ), as
exemplified by a shared vocabulary
( Mari karas, šāškə, Lith šeškas, Sanskrit śaśakas
) & the singular neuter, and
not some amorphous "pre-Baltic" that vanished without a trace. There
is now a
published theory of a Fatyanovo ( Indo-European ! )
writing system used on ceramics, with a text of 31 characters from the Fatyanovo
alphabet. Whether this Fatyanovo script corresponds somehow to the older Vinca /
Danube script of central Europe is an uncertainty at the present.

Like Balanovo sites, many Abashevo settlements were also by the copper
laden southwestern foothills of the Urals, and as the Volga-Kama area Balanovo East-Balts did, left ample kurgan burials,
andflat graves as part of their Abashevo burial rite. Late Abashevo artifacts were found in Sintashta (Pre-Vedic) culture
graves. Sintashta also had not only one, but two flat grave cemeteries, along with
the expected more prestigious
kurgans. Sintashta ceramics display the influence of early Abashevo & Fatyanovo-Balanovo pottery styles
( О.Д. Мочалов
2001-2, re: checked ceramics< ܀ >),
just as many Sintashta Europoid remains exhibit the dolichocephaly of Abashevans
(Schwidetzky 1978; Menck 1980; Gimbutas 1997: 322)
& Fatyanovans (Denisova 1980; Rimantiene & Cesnys 1996: 50; Loze 1996: 68). Estonian CWC
( re: Fatyanovo ) ceramics with chamotte
exhibit a projecting rim, as does later Abashevo ( re:
mtDNA
N1a1a1294
). The artifacts suggest a unique cultural
exchange between poly-ethnic ( w / Uralic & GAS admixture) Abashevo and
Fatyanovo-Balanovo people into the Sintashta culture of Pre-Vedic peoples ( О.Д. Мочалов 2001-2002 ),
although there does not appear to be much genetic exchange.
The nearby Volga Finnic Erzya-Moksha Mordvin language group has preserved loanwords from early Āryan, Volga-East-Baltic, and possibly
a Pre-Tocharian Repin (
R1a M417+
) type language,
which would seem to confirm the probability of such cultural exchanges. Residual
Ural-Volga Repins may well have become contributing ( R1a M417+
) substratum in the ethno-genesis of the Corded
Ware Abashevo, considering their geographical locations ( re:
Ekimov, Pryachin, Sinyuk ). The Volga-Sok
river
Ural region by Samara has yielded Repin-influenced pottery,
reflecting the Repin influenced pottery of the earliest Afanasievo kurgans. The
Afanasievo shared physical characteristics with the early Catacomb people
of the Ukraine, near the Don. Early Uralic exchanges with IE Centum speakers
probably correlate with this regional Volga-Repin horizon by the Urals.
Re: haplogroup U5, Tokharian A "wäs
", Tokharian B " yasa
" - gold ( PT *w'esā
), Uralic Mari " waž
", Kamassian " waza
", Votyak " az-veś
", Hungarian " vas
", Mansi " atvės
", Forest Nenets " wyesya
", whereas Sámi
" vieke
", Moksha " uśkä
", Estonian " vask
" reflect Tokharian A wsā-yok
< *w'esā-yāku
- gold colored. Repin pottery often had cord-impressed decoration with decorated rims on a
round-based pot. The N.E. orientation of male burials, characteristic of Don Repins, is also noted later with some
(
not all ) Timber-Grave burials, vs. the early Afanasievo migration burials
with Repin traits, which orientated males to the southwest, like Poltavka,
Fatyanovo ( Lith. "talka / telkti",
East Tocharian A. "talke", Latv. "veļu",
Tocharian A "walu" ), and the early phases of
Sarmatian burials.
Early Sarmatian burials at Pokrovka are also orientated S, SW and WSW, as are
burials at Pazyryk. The early Afanasievo apparently exited the Repin cultural
region circa the time wagons were introduced, but before Maikop SW
oriented burial traditions were emulated.

Indo-Āryan "Soma" (
"contents" < "source") preserved the native Uralic
( N1c1 ) word for a hewn wooden
mortar-bowl that was used ( RV 1.28 ) as the dried žalas(
RV 7.98.1, RV 8.29.1 ) Fly Agaric (Amanita muscaria) was pressed with stones in water to produce a "batch" of the
Soma beverage( re: Khanty "Sŏma" hewn mortar-bowl,
Estonian "Soim "hewn manger), or passed around
and shared. The misnomer well have
been a cross-cultural semantic mistranslation from early Balanovo-Volosovo contacts.
Finger pointing can be misconstrued, as Elbing Vocabulary #
141 comically demonstrates.
Some other tribes may have noticed East Baltic Balanovo neuters were one
consonant shy of a combo plate, and later added one. Amanita muscaria reflects the Sun-Moon symbolism well, especially as they rise & set smoky chestnut red
( žalas ). An pioneer ethno-mycologist, R. Gordon Wasson, identified Vedic Soma as Amanita muscaria in his 1967 book, although it's legendary use was clearly Pre-Vedic. Note that
Balanovo and Volosovo-Garino (Finno-Uralic) culture
pottery are sometimes discovered in sites side by side (
Goldin 1999;130 ), inferring very close contacts (re:
mtdna haplogroup U4 [Pliss et al. 2005, 161341635616362
@ Bermisheva et al. 2002, 161891631116356
@ Derbeneva et al.2002b ], R1a1a1
Z280
& N1c1).
Ethnic customs were shared. The Volosovo ( N1c1) use of talc
or chamotte to temper pottery is significant, since the custom of
talc admixture is
shared in Abashevo ceramics, and later found in Sintashta culture
ceramics. Two pots, unearthed far away near Sarazm, betray their poly-ethnic
Abashevo Ural area ( N1c1) origination by their unusual talc admixture.

One side effect of the Ural region
metallurgic bonanza was the need to defend key mining claims and production. An
escalation in production of weapons is noted. The Pepkino burial kurgan suggests
Abashevo northern territorial encroachment into Balanovo mining districts was
strictly non-negotiable. Later Sintashta - Arkaim type fortifications
anticipated security concerns regarding metallurgic production centers.

Recent discoveries have eclipsed
traditional mindsets. Aerial surveys revealed Sintashta & Arkaim. Archaeological
analysis from excavations have revealed four thousand year old cultural
intermingling ( О.Д. Мочалов
2001-2
). In 2002, Fragments of Lappish Mythology
by Lars Levi Laestadius was finally published in English. It had been long
forgotten since the 1840s. The Sámi version
of the Storm-giant bears a close conformity to Pera the giant and Parjanya ( RV 5.63
). The evil troll hiding in
the hollow ( Lith. dumbas, Slavic dub - oak ) gets zapped
in the Sámi version,
reflecting Rig Veda 5.63. After ridding the world of evil, the only reward Pera the giant
wants is a net. How odd. A net?Whatz wit
that? A net?
A more multi-cultural analysis would provide insight. Perhaps one can discern a
unity of traditions considering that a Baltic net of knots, Sietynas or
Sietas, is also
Pleiades ( Sámisiejdi > ON seið ? ). Pashto
Perūne
is the knotty Pleiades six-star
cluster. Northern
legends of the six bogatyr sons, the Sun maiden. Pera marries the Sun's
daughter. Saulė and the bear. Saulės ratelis,
the sun maiden's ring, sauryās rathas.The golden horned elk, Zarni Anj,
Shundy Mumy solar mother, the crescent moon (
Sámi mánnu / máno ). Sámi
has pirjanne - borjja-dat
storms. There are many Sámi - Permic conformities ( Charnolusski 1965: 101-130
). The Perm culture of the Vychegda
river
region practiced both inhumation & cremation. In their region, 34% of inhumations
were oriented to the SW. Fatyanovo-Balanovo ( Vychegda region
) burial orientations were also to the SW. The northern people's SW " buried
with head towards sunset " orientation ( Taylor 1989: 280,
Mansin 1984: 64, Karlalainen 1996: 46 ) is explained as the South
representing the Sky > Heaven ( Lith dievas, Estonian taevas
- sky / heaven,
Sámi " taiw ", Hungarian
" táj ", and Khanty " tai
).Early phase
Sarmatian burials are similar. There are many
northern sharedtraditions( sarvas - hirvas - sirvas )
and legends, with some well over
four thousand years old ( О.Д. Мочалов
2001-2
). They are not well received today, nor have
been in the past ( Willumsen, L.H. 1997 ). Nobody "
magically " disappears, ... not even in Las
Vegas.

Perga - Pargai>>>|||<<<

The interpretation of the phonetics of
Parjanyah should consider three factors. Sanskrit "J
" followed by a front vowel, as in Parjanya, matches a Baltic "G " ( Lith augu, Skt
ojah <
*H2eug- ). Secondly, classical Sanskrit "
parkaṭī " - tall fig tree, has a holly oak( Quercus ilex ) dialect homonym in a western Punjabi dialect,
with " parg-ai " instead of "
park-aṭī ". A tall oak, when felled, becomes
long - like a Lith. pergas. ( note related Skt. k-g-j- bhakti /
bhaga- / bhajati
). In other words, the Punjab
region Vedic Parjanyah may be
phonetically interpreted as *Pərgənyah from the Iranian-like "R-only " Rig Vedic dialect < possibly reflecting a phonetic alternate *
Pərkənyas
from another ( Alakul' ? ) immigration of " R & L
" Madhyadeśa dialects of "mixed"
lineage populace - say, perhaps, marginalized poly-ethnic
metalworkers,
artisans, a post-Sintashta " śāpharikas" fisherman ( re:śapharas faux dace ), farmers and herders,
perhaps even Yadavas
( re: the tadbhava layer
). The 800 years from Sintashta to the Vedas
significantly impacted creoled Indo-Iranian itself, much less a few "odd"
loanwords. A phonetic Iranian-like
Punjab pre-Vedic * Pərgənyah&
Pəŕgəńä
of the Volga-Ural Erzya look suspiciously similar, almost identical. Whatz up with that ?
Was there once an earlier cultural contact in common, with a similarly positioned "alpine"
imported velar? The archaeologicalevidence
( Mochalov
O.D. 2001-2 ) indicates that common contact were the
Volga-Ural Fatyanovo-Balanovo Balts, and their descendants - those mushroom munching forest folk with
their rolling ratas, goldengentaras, and stinky šapalas
roach
breath. Thirdly, Parjanya ( Divas putrāya
), like Vāyu
and his obscure "dhēnā" < *dainā,
have already been marginalized in the Punjab Rig-Veda of indigenous Āryan
language speakers - with only a few old token hymns. Times change, people change,
languages change. Even Gods change. All we are is dust in the wind.

More
Bull>>>|||<<<

In East Baltic Mythology, Perkūnas-Perkaunis-Perkons
is closely associated with the
Bull. In Nuristani Mythology,
Pärun
is a war god ( kariaunas ). In Pashto,
Perūne
is the knotty Pleiades star cluster ( re: Old Prus.
Perōni
- group, Lith.
Peruotas
- brood cluster,
Peras
- brood-larvae-sprout
cluster ). The reason Perkūnas-Perkaunis
is associated with the Bull is due to the ancient correlation of the Taurus
constellation's importance to the agricultural CWC ( Dnieper Satem Tripolye
) R1a1a-Z280 substratum of East Balts. The Taurus constellation (
Latv. Vērsis
)
signaled
the start of the growing year, and the arrival of Perkaunis'
loud Thunder storms. The Pashto Pleiades
Perūne star cluster is in ( you guessed it ! ) - the Taurus constellation
( Casino "ding-ding-ding"
sounds ). The stars brought
the rain of the Bull representing the magic
of fertility to the Z280 Satem farmers. When the Satem East
Balts assimilated the poly-ethnic Globular Amphora-post-Narva substatum with
their pre-Fairguni, a
Centum "alpine" velar was added to Peraunas
by his "highland" wife Perkūnija,
hence the E+W poly-ethnicPerkūnas-Perkaunis-Perkons.
Uralic "loanwords" attest to this antiquity of the East Baltic
"alpine" velar
( plosive ) variant. Perkūnas
was very important to farmers, unlocking the start of a new growing year by his
loud return. There is the 16th century report of a Sudovian "Vorskaitas" ( "elder seer" ) with a black goat. In Lithuania, the first ritual plowing of the Spring was done by
two sacred black (
kirsna- ) bulls. His two stones ( not
red ) release fire. The
goatish echoes of flying snipes before a storm warn of his arrival. Stricken lightning
locations are
šventas. The *darža "checkered" ceramics ( Mochalov
O.D. 2001-2 « checked »
Volga-Ural ornament )in Sintashta and Alakul' pottery track contacts with
Fatyanovo-Balanovo ( R1a z280 ) farmers. Parjanya later appears
in the Rig Veda as an peripheral, obscure deity, even though he is a son of
Heaven ( Divas putrāya
). He is associated with Soma,
Vāyu ( Lith.
dialect Vėjus
),
and has Bull symbolism. He gladdens the Earth. He has a trace of a misplaced
"alpine" velar unlike the Pashto Perūne ( Pleiades - in Vērsis
! ) star cluster, Pärun or Perunŭ
cloud cluster. Parjanya has lost his militaristic affinities
& exploits. Early pre-Mitanni mining contacts may culturally connect Ashur / Marduk to the
Asuras / Maruts. There were no copyrights back then. Inara & Perunaš.
The "evil
serpent " import and various keraunophobic belief systems have remained quite popular
to this day. It is the hero Indra who now frees the cattle from the "Vala" cave,
slays the Vritra "ahi-" serpent, and throws the "wheel" of the "kerauninkas"
Kāvya
Uśanas ( Latv. milna
< *mildna,
O. Prus. E-52 mealde, Balto-Slavic *meld- / *mald- / *mild-, Tocharian
kärweñe
).

Gradual climatic warming of the vast pine-birch forests of Russia also
afforded a home to the woodland bison (Bison bonasus
bonasus), known in Lithuanian as stumbras, or in Old Latvian as
sumbrs - which bears a odd & curious resemblance to the Sanskrit śambaras

.
A similar semantic drift is seen with the Russian " izubr' " - stag
( Slavic *jьzǭbrь
[ jь< vь ], OPr. wissambrs ). Evolution
of the " tusked " Satem žambras/žumbras>zumbras> sumbrs
noun for the dangerous forest dwelling wisent / bisonis far
from being etymologically settled, although
"sumbrs" is unique to East Baltic.
Note žambas / žambras
derivation, as well as later GAC wisent < OPr. wissambrs > Slavic *jьzǭbrь
( jь< vь ).The wisent is the largest herbivore in Europe. Excavated sites in the Baltic countries indicate wisents constituted 20%
of the hunted wild ungulates. In Lithuania, there are still meadow (
Lith. " lanka ", Khanty " lŏk " ) names such as
Zumbriškės
by Aukštadvaris, and Žumbrickiaiby Ramygala in the central Panevėžys
district, whereas
Stumbriškis
place-names appear less archaic. Wisents often frequent lush meadows for
grazing. Archaic Satem cognates for the Carpathian bison in central Europe
extend beyond Slavic examples. Niketas Choniates recorded the " ζουμπρος"
(< zumbros ) of 12th century Cumanians hundreds of years
after the advent
of Old
Church Slavonic liturgical texts. The apparently Thracian ( w/ final "-os" )ζόμβρος(< zumbros )
cognate dates to the same century as the beginning of formalized Old Church Slavonic
literature. Other cognates also display this close relationship, such as Thracian " midne" - homestead, reflecting Latvian " mītne" - dwelling, very nicely.

Given the existing evidence
of Žumbr-
type
place-names in Lithuania like Žumbrickiai, East Baltic
(re: upė vs. apė ) obviously had a dialect variant Žumbras.
Finno-Ugric pronounciation of the "ž-"
or
"z-"
consonantperhaps yielded a multi-cultural Balt-Finnic term * sumbras (re: Old Latv. " Sumbrs ")
in the distant past (eg: Dyakovo culture ) for the
forest wisent. An East Baltic remodeled
variant stumbras ( re: stirna )
arose. In many
outlying regions after the
animal disappeared, so did it's old name. Scandinavian and Slavic traders later brought in
new substitute wisent names. Over thousands
of years of multi-cultural interaction, the common term sumbrsovertook the older
zumbrs variant
in the Latvian region - probably due to the Estonian-Finnic phonetic influence. Modern
Lithuanian still has the " tusked " žambras / žambris,
although the
semantics are now limited to a wooden plow ( Lith. žambuotas, Skt. jambhate).Regional polyethnic changes of "ž-"
to
"s-", as in
žalga > salko, do not necessitate a "taboo" in place of
multi-millennial Finnic influenced cross-culture contact.
For example, the related Baltic "

taurė
"-
herder's blow horn, is not at all uncommon in Uralic
languages. The neighboring Finnic influence of "ž-"
or
"z-"
to
"s-" with zumbrs> sumbrs needs no extravagant linguistic explanation.

The East Baltic Neuter>>>|||<<<

The singular neuter gender exemplifies
the archaic nature of the West vs. East divide in the Baltic languages,
with West Baltic documented using singular neuter gender asigmatic /-n /, as in " kelan
"- wheel. Lithuanian still has the neuter gender in some adjectives ending in -a, -ia, or -u, as well as in Neuter Participles. For example, "Šalta" - It is cold,
"Čia jo būta"
- He was here, or "
Kokia žalia kanapė! " -
What green hemp!.
The Lithuanian neuter is often used in impersonal constructions. There is not
the slightest trace of the West Baltic neuter asigmatic /-n
/ in East Baltic Fatyanovo loanwords
from Uralic such as "

kela
"- reel, or in modern East Baltic ( Žemaitian
"medė "
forest, or coastal
dialect "lizda
", vs. Prussian "median "), once again
dating the commonality of a West vs. East Baltic language relationship to a pre-Fatyanovo
(R1a1a1- Z280 Northern
variants ),pre-GAs
era. The East Baltic singular neuter (Illich-Svitych
1963:42-44 ) seems to have had a parallel
type of development as the singular neuter in Lydian, with the generalized singular neuter ending in */-d
/. The Slavic neuter origin may reflect an old R1a1a1- Z280 & Z92
Sosnica
Eastern orientation. The anaphoric pronoun /-ad
/
< ( ntr sg. )*/-od
/, reflects the Hititte /-at
/ used for collectives or neuter plurals, suggesting an early
(
Mysian ) Lydian / Hittite
split . East Baltic Fatyanovo loanwords in Uralic imply the loss of the final
consonant occurred prior to a Northern expansion.
The evolution of the neuter gender in East Baltic can
be deduced from the surviving languages and dialects.
Latvian has already lost neuter adjectives which Lithuanian still retains. The
Lithuanian neuter is still used in impersonal constructions. Latvian
accentuation indicates the neuter remained a distinct part of that language -
even after the era when dialects became different languages. As the R1a1a1b1a2b3, etc,.
or the LWb+
/
LW*07
allele genetically indicate, Fatyanovo Baltic was as identifiable East Baltic
- as Latvian, Lithuanian, and Žemaitian
are to this today. Apples don't fall far from the apple tree.

The early polyethnic East Balt / Uralic / Pre-Indo-Iranian group would play a role in the settlement (
U.
of
AZ
- radio carbon date average - 2026 BCE) of Sintashta / Arkaim, and later also influence the regional speakers in Iran / India, who become bilingual. Like the
Magyars in Central Europe,
or the Goths-Galindi-Alani in Spain, Āryan languages are now marginally reflected in the gene pool of India. ( re: Uralic variant of mtDNA N1a )

The Perkūnijas, Parjanyah,Pəŕgəńä, Perkịno shared tradition is a delicate issue, since each is venerated to this day in their
respective cultures. One may note that all three are very close in certain details.
The East Baltic "*laitus" rain(Lith. "lietas, lietus ") tradition with lightning. East Baltic " *Laita " may have been an
archaic term for Summer / "rainy" season (re: Slavic "Lēto" year) which followed the return of Pleiades,
before the northern migrations of "Battle Axe" Balts. The Erzya "Lit-ava" in their Prayer Hymns remained intact.
Modern Pashto has "Perūne" - Pleiades (re: Greek "Keraunos"
thunderbolt,
Slavic "Perun", all lacking an alpine velar plosive < GAC ? ).
Variations of GAC integration may explain the absence of a
"alpine" velar plosive in Slavic Perun- vs. Baltic
Perkūn-.For the mushroom / Perkūnas
relationship, see V. N. Toporov 1979. Parjanya is the father of Uralic
Soma. Perkūnas was to be the groom of the aquatic Laumė Indraja
- Lith. hydronymsIndus,
Indra,
Indura( Mitanni
"Indara ", Skt. "Indu "). The Laumė Indraja
is a mushroom guide or teacher. And to uphold respect about these cultures, and to be as accurate as possible, I will only use the term "shared".

Perkūnas
& Indraja >>>|||<<<

In the old Baltic dainos folksongs, Perkūnas was to wed the Laumė Indraja.
One role of Indraja
is as a mushroom guide spirit. Vedic Parjanya is the father of
Soma. The Abashevo used talc in their ceramics, as was common with
their Uralic neighbors. The pottery of the two cultures are found in the same
room. Note ( N1c1 ) Mari " paŋgə"
mushroom, Udmurt "
paŋχəl- /
paŋχət- " to howl and
"carry on" after partaking of Fly Agaric. The
Lithuanian version " Ar prisiėdęs musmirių ", refers to the partaking of Fly Agaric
mushroom,
and exhibiting a skewed, or altered state of reality. It is a quite common, courteous way of
calling someone stone crazy. If they ate a little too much dried - žalas(
RV 7.98.1 )Fly Agaric
mushroom, and there upon glare
ominously "wild-eyed
", howl ecstatically, see " the Unseen" (
Lith. ovytis
), & "carry on"
- that person would be labeled "aršus
". The Avestan term for " an ecstatic, seer " is " ǝrǝšiš
", which is a close cognate to Sanskrit "
ṛṣiḥ"- a Seer.
Back in the Ural forests, Uralic Khanty still has
a word "
sŏma
" for a hewn wooden mortar-bowl or vessel, as well as one for partaking of Amanita muscaria. This would all be quite coincidental if they had never met -
but they did. Archaeology has already provided the where, when, and why.
Latvian has an equallycourteous and common expression for
telling someone to buzz off - get a clue - " ej bekot
" or " go pick mushrooms "!Latvian "beka"
mushroom,
or dialect " peka",
is loaned from Balto-Finnic Livonian "pækā"
id < *pękā
< Uralic *pəηkā.
Note that the
mixed Balanovo-Volosovo sites were
mediums of cross-cultural bilingual interaction for sharing ethnic customs preceding, and contributing to
Sintashta, which influenced
poly-ethnic
Alakul' (
Grigory'ev 2000) groups ( О.Д. Мочалов
2001-2 re: ceramic<
܀>
checkered ornaments ). Sharing the hewn
sŏma-bowl with it's entheogenic
contents, like a diplomatic cross-cultural peace pipe, evidently sparked it's
legendary admiration.
The misnomer was perhaps just a simple case of
Balanovo-Volosovo
cross-cultural verbal misunderstanding. "m-m-m, Sŏmagood "!Uh-oh. East Baltic neuters did not require a final
consonant. They still don't. It is also suggested that Uralic "panga", "mushroom, fly agaric, entheogen
{ žalas
- when dried, re: bangus }" is
possibly the source for the Sarmatian-Magyar loanword in Slavic Polish "pienka", Russian "Пенька" - "hemp, entheogen" (
< Finno-Ugric "Pəηka ", via Sarmatians
& Magyars w/ U2e1 -re: C. Keyser et al., 2009 ). Note
Irish "arsan "- a Seer, or German " rasen "- be ecstatic. Let it
rain.

The everyday awkward pidgin bilingualism, albeit semantically
skewed at times, between the East Balt
Abashevo-Fatyanovo-Balanovo, MVK Catacombs, and Poltavka Āryans in that culture
is highly probable ( Mochalov
O.D. 2001-2 rare «
checked »
ornament of Volga-Urals, Vasilev 1995, Malyutina1995 ), considering
some of their similar ( at times identical ) vocabularies
and quasi-related grammar. Basic communication was possible, but given the
wide language differences around 2,000 BCE, still rather difficult.

"Ask our guest if he would tell us a story of his people
from the forest. It is winter, and the nights are long".

The cultural continuity of metallurgy in the Ural region that
started with Fatyanovo-Balanovo (LWb
/ LW*07allele,
R1a1a1, Z280 Northern variants or
N1c1)
continued with Abashevo, and was intensified at Sintashta ( w/
R1a, Z93, Z2124 ) and
Arkaim. The various artifacts, including specific trademark Fatyanovo-Balanovo *darža
"checkered" diamond rhombus ornamentation motifs on pottery ( Mochalov
O.D. 2001-2 «
checked »
ornaments ), reflect their co-operation and integration with each other. The chance of
trace East Baltic loanwords in old Indo-Iranian ( < Fedorovo
& Alakul' ) has shifted from unthinkable, to highly
probable. < !
> Mainstream archaeological academia has reviewed the collective material evidence thoroughly and is quite confident in their evaluations of it. Archaeology, linguistics, and archaeogenetics
are finally revealing this untold story. The scientific evidence is becoming
increasingly difficult to dismiss. And ratas
is not some amorphous "proto Balto-Slavic" term. Ratas
is solely found in East Baltic alone.

The Rig Veda uses the word "Dhēnās" for hymns but does not emphasize it, although that connection is later implied as such by Avestan "Daēna".
From the new archeaological and archeaogenetic evidence of the polyethnic
ethnogenesis of the Abashevo and Sintashta populace,
it is not linguistically unreasonable to deduce that the Dainā "dance > song > hymn" tradition of the assimilated Abashevo Balts
was adopted as the term Dhēnās "hymns, songs" by their fellow Āryan metalworkers near the Urals
during a period of bilingualism, and was used as such later in the Rig Veda of
indigenous speakers of a creole Old Indic. An Abashevo-MVK
/ Monteoru trade link for cheek-piece diffusion may provide an alternate
explanation for a
Dacian > Romanian "doină "- lyrical song, although the
ancient amber trade explanation remains equally viable.
Some Cyprus ceramics have *darža hatched rhombus motifs.

orN1c1) or Abashevo East Baltic forest-folk singing their Sacred Hymns of Divine Revelation
( Dainās ) near
the "Country of Towns" by Sintashta in the Urals of 2,100 B.C.E. know how far their songs would travel, and for how long they would echo
- up to this day, by contributing a term for a new Monotheism (Daēnā )
emulated later to it's West. The Volgaic Erzya "Rav-ava" - mother Volga, Volgaic Mokša "Rava" - river, and East Baltic Lithuanian "Ravas" - stream, or Latvian "Rāva" - marsh water, correlation is
rather interesting. (Lith. "Rauti " - to run quickly).

Indo-Iranian "Soma" preserved the native
N1c1Uralic word
(Sŏma
) for a hewn wooden mortar-bowl, that was used
(

RV
1.28 ) as the dried žalas(
RV 7.98.1,
RV 8.29.1
) Fly Agaric
( Amanita muscaria ) was pressed with stones in water
( Skt. "saumya"-
soft ). The misnomer was perhaps just a simple case of Balanovo-Volosovo-Garino
cross-cultural verbal misunderstanding of what was being pointed at (
re: EV 141 ). Balts (
LWballele,
R1a1a1 Z280 Northern variants
& Z92 or
N1c1 poly-ethnics ) to this day still partake dried Amanita muscaria with milk & honey, as they have done for well over four thousand years.
It is "Senasis Takas"- The Ancient Way
( Skt. Sanas Takas ).

Such drift of semantics can be heard even today in the English phrase "Do you want to do a bowl?"

The Āryan Soma
of the Urals eventually became a
generic( Pashto
"ōmə"
) term to label an entheogen.

śapharas"
(महाशफर) or "śāpharikas
"( fisherman ) so closely, and as with other word matches, cognates are
wholly absent in Avestan, and even Slavic, like the "alpine" velar in
Parjanyas? Fedorovo vs.
Alakul'? Also, Skt.
śāka-,
Lith šėkas - green cut grass, or Skt.
śakala-,
Lith šakalys - splinter - et cetera, etc., etc.
Perhaps even a Fatyanovo "š"itself, given the Nuristani
counterpart.There are the parallel myth traditions of Dawn (Uṣas
-Ūšas
) as the "Daughter of Heaven", dhēnā of Vāyus
- Vėjus,
or the Ashvins- Ašvieniai
Divine Twins. Yet, the breaking up of Middle Dnieper culture "Balto-Slavic" occurred, especially with distant Fatyanovo-Balanovo,
well over a millennium prior to the ethnogenesis of Indo-Iranian
by Sintashta. The
preponderance of such Baltic / Indo-Iranian isoglosses, and « checked
»hatched*darža
rhombus ceramics suggests a period of
contact, and, just as importantly, the nature of those contacts.
Archaeology has indeed already provided the where, when, and why.
( О.Д. Мочалов 2001-2002 )
Pots & DNA do speak - if we listen.

East Balt Fatyanovo-Balanovo pioneers
(LWb / LW*07allele,
R1a1a1, Z280 Northern
variants/N1c1 ) entered the North
after 3,200
BCE ( C-14 cal dates from
Latvia- see Loze 1992 ),
and shared their European " ratas
" wheel with the local Uralics ( Finnish ratas,
North Saami ráhtis
)
on the way to the copper deposits by the Urals. Almost 1,000 years later, Sintashtan Āryans - after spending a couple of centuries with the Corded
Ware East Baltic speaking woodsmen, ride off into the dawn of history on their new Āryan
twin-wheeled " rathas "
(re: Kassite king " Abi-rattaš
", Mitanni king " Tušratta
" > circa 1350 BCE)
drawn by two horses using the Corded Ware Abashevo & MVK Catacomb inspired cheek-pieces. A bronze four spoked wheel of a Novosvobodnaya-Klady culture
kurgan is dated to about 3,100 BC, factually predating the Sintashta spoked
wheels by about a thousand years. Academics still dismiss the coincidence (?)
of abaritone masculine
singular Āryanrathas /
rattaš " spontaneously " produced in the linguistic company of
European East Balt Ural
metallurgists who had an isolated
northern archaic* ratʔasdialect form (*- circa 2,400 BCE Baltic) of baritone masculine singular
" * ratH2as> * ratʔas
> ratas
" for near a thousand years. Pots do speak - as does DNA. The silence of Cherchen Man speaks volumes.

The combination of kurgan and
flat graves, reflecting the integration of indigenous Europeans with I.E. steppe
ethnicities (re: Dniester Usatovo-Tripolye), is found in the Middle Dnieper culture, Fatyanovo-Balanovo, and Corded Ware Abashevo. Abashevo
integration at Sintashta is indicated by various material artifacts. Sintashta
kurgans account for about a third of the burials - the rest are, interestingly
enough, flat graves ( like Abashevo & CWC Fatyanovo
). Fedorovo burials were also a combination of flat
graves and kurgans, even more so near the Ob river. SW "sky-heaven" orientation
was also shared by the above cultures

The Ural
Elephant in the Room>>>|||<<<

Then there is the intriguing Perkaunijas,Perkino,Pəŕgəńä,
Parjanyalegacy
- the Ural elephant
in the room, so to speak. Unlike
Pera
& the Oak grove of the Komi, Aryanized Parjanyas has been "de-oaked
". Why are Parjanya cognates with an "alpine" velar plosive
( re: kerkoti
> Hercynia,
Fairguni
)absent in
the multitude of other surrounding Iranian-Dardic-Nuristani Satem
languages and dialects, - or even related Satem Slavic? (re: Pashto
"Perūne", Slavic "Perun", Nuristani "Pärun"
vs. Gas Lith. " Perkūnas " ) Slavic Ruki & Perun
vs. Gothic Fairguni
suggest a Centum GAs-ERC
velar plosive was assimilated into Baltic Perkūnas-Perkaunis-Perkōns
type cognates. Archaeological support for such a bold linguistic assertion is
beyond debate. The zones of such Centum / Satem contacts have been thoroughly dated
with C-14.
Although Perkino
&Pəŕgəńä
may only reflect the 1st millennium BCE Dyakovo era, the
Dainos of the forest dwelling East Balts easily pre-date the
Sintashta-Arkaim era by a millennium.
Both Pəŕgəńä &
Parjanya are legacies of the 1st millennium BCE. Variability of Sintashta ceramics with Fatyanovo
influence ( Mochalov
O.D. 2001-2 rare «
checked »
ornament of Volga-Urals ) certainly reflect cultural contact and
interaction, and later also reflected in some Fedorovo ceramics.
Parjanyas reflects a velar plosive - East Baltic Perkūnas-Perkaunis-Perkōns reflects a GAs-ERC
" alpine " velar plosive.
Rathas vs. GAS
ratas. The lexical legacies of poly-ethnic Sintashta contact have survived
intact four thousand years ( re: U of Az, C-14 ). Prakrits of India also preserved related words (the tadbhava layer)
not found in the creole classical Sanskrit, such as Hindi "kukur- " and Lith. "kukur-",
both of mushroom compound words. Was the Sanskrit (ṛH) dialect "ir/
ur" variation
( Skt. śiras
vs. Av. sarah-) an innovation,
or perhaps a polyethnic relic of the earlier migrations South? It is a rich field
awaiting someone to harvest it. Such material was reviewed by W. Tomaschek in 1883 (Ausland p. 862),
and discussed later by H. Arntz, S. G. Oliphant, and S. K Chatterji. Buckle up,
time to fast-forward.

It was women who made the "checkered " pottery, sang their songs, and mothers who taught
the language to their child. Men sometimes forget this. The mtDNA evidence should
not be overlooked. Mtdna U5b2,
as from Lithuania ( Kretuonas 1- 5350 BP, & Kretuonas 3 -
5580 BP, Bramanti et al 2009 ), is also found in Central
Asia, Siberia, and even India. As L. Koryakova and A. Epimakhov note in their "The Urals and Western Siberia in the Bronze and Iron ages", Balanovo culture villages consisted of above-ground
wooden log houses, and in their cemeteries (flat & kurgan),
men were buried on their right side, women on their left side - as also in Baltic Corded Ware tradition. After
the Sintashta polyethnic horizon
by the Urals, and subsequent first migration South, we find a continuity of this
same Baltic Corded Ware ( Abashevo? Alakul' ? w/ checkered
pottery ? ) type
of burial custom in Tulkhar, by the
Andronovo Bishkent culture (1700-1500 BCE), and the later Vakhsh and Swāt( Vedic "Suvastu" ) cultures,
and also at Timargarha. This unusual Andronovo gender dimorphism M/R F/L burial trait was even noted by J. P. Mallory & Douglas Q. Adams in their "Encyclopedia of Indo-European culture".
Bishkent skulls were dolichocranial (Khodzhayov 2008), like Fatyanovo-Balanovo (Denisova 1975).
One general trait to distinguish Andronovo from Timber Grave burials is how the
first has the head oriented to the West or SW, whereas some Timber Grave cultures
favored orienting the deceased towards the North ( re: Mahaparinibbana Sutta
) or East. East Baltic Fatyanovo - Balanovo
burials oriented male heads to the SW, females to NE - per steppe /
Maikop
tradition. Later East Baltic Jukhnovo settlements even oriented their "streets" to NE /
SW.

Pottery shards found at a tin miners camp on the lower Zeravshan, at Karnab,
have an Abashevo style of decoration from an early phase of contact. Two pots,
unearthed far away by Sarazm, betray their polyethnic Abashevo / Sintashta Ural
area origination by their talc admixture
( N1c1
cultural custom - re: fly agaric &
sŏma),
as does pottery of Tugai. Near the
tin mining camps, the Tazabagyab variant of Andronovo buried their dead in
flat cemeteries, not kurgans. The Saka of the Pamirs were also
dolichocranial, and
narrow faced
( re: 2005 Vaclav Blažek:Lamb; 2011 T. Witczak
bužys). A unique cognate for barley-seed invites further speculation
( Lith. "miežis",
Latv."miezē", Khotanese "miṣṣa-, ttumäṣa- re:
H. W. Bailey, BSOAS 21, pp 42),
as do
Fatyanovo *maižis
barley ( Д.А.Крайнов,
1972 ), *darža"checkered " Siberian
& Cherkaskul axe-celts ( Mochalov
O.D. 2001-2, rare «
checked »
ornament of Volga-Urals ), Eurasian
cattle DNA (J Kantanen
et all., 2009). The early metallurgy of the Urals had fostered a far
reaching network of contact (
О.Д. Мочалов
2001-2 ) we are only now beginning to grasp and map out. Some
Corded Ware traditions of the integrated polyethnic Abashevo
( w/ Uralic
admixture) appear to have
continued beyond Sintashta with the first of many migrations of that Āryan population South,
as well as those left behind contributing in the ethnogenesis of the polyethnic Timber
Grave Culture of the Don-Volga region, Pokrovskiy and Potapovka cultures
(
runic Alanian "Vayuk"
& Ossetian Digor "Wæiug", giant / Lith. "Vėjūkas
" / see also О.Д. Мочалов
2001-2 ).

Talc
admixture in the early pottery of Sarmatians suggests a close interaction with UralicN1c1people
( Mari "in-deš "
9, Ossetic "dæs
" 10, Mari "kene "
hemp, Ossetic "gæn(æ)
" id). Overall, Potapovka
burial remains show a continuity of earlier Catacomb ( Mnogovalikovo) & Poltavka cranial types reflected in
Timber Grave & west Andronovo burials, contrasting with the different
Corded Ware Abashevo skull remains ( Yablonsky & Khokhlov 1994: 189 )
and related Pokrovskiy cranial types.
Cimmerian & Scythian daggers have proto-types found in the Volga-Kama region. The
Timber Grave culture and Andronovo, in turn, both contributed to the formation of the Sauromatians
and the
Saka. The western Timber-Grave culture that assimilated the Corded Ware
Abashevo become quite settled in small scattered log home settlements without
fortifications, and even
raised pigs like them (vs. eastern Andronovo nomads). The agrarian Corded Ware Abashevo
(
poly-ethnic R1a & N1c1) character would persist
as integrated parts (agricultural
Solar cult / clan) of some certain select groups
and clans ( Alakul', Srubna), eventually melting
away over generations, assimilating in here & there, leaving only relics in the earth, inherited cranial &
DNA evidence
only now being uncovered, and scattered traces in
later regionalized Āryancreole vocabularies
( Skt. Parjanya-, śapharas
- faux roach, Ossetian "bælon "
dove) &
poly-ethnic cultures.
Not to be overlooked by any means is a
genetic study of the genealogy of
Eurasian taurine cattle (
J Kantanen et all.,
2009 ).
A relationship between taurine breeds of the Baltic (
Fatyanovo ) region and Sakha ( Andronovo )
cattle suggests cultural connections, or later contact ( re:
О.Д. Мочалов 2001-2 ). A later
influx from the steppes of the East back to the Ukraine is suggested by traces
of zebu
mtDNA in cattle there.

It appears that the men
working & living around Sintashta & Arkaim had time to talk together
- about their
vehicles, horse-power, fishing, the rain, shrooms, and songs.
Some things never change.
It's a guy thing.

The poly-ethnic ( R1a & N1c1 ) Eastern Balts of today have preserved a Continuum of Cultural Tradition for Indo-European use of the dried "žalas" Fly Agaric in collective celebratory use
( such as peasant weddings
& various festivities ) from the very mists of antiquity - before Abraham, the Shasu "YHW", or even the
post-Sintashta, Soma
reveling Rig Veda itself. The above daina / dhēnā
/ daēnāsong-hymn-revelation topic has often been muddled with the inclusion of unrelated Vedic "dhēnā" - milk cow, which is cognate with Baltic "daine" - cow (that calves in the 2nd year, re: FU * tajine) and "daini" - pregnant with offspring (Adj. of cow or mare) . Even discussions about the Dainava "dancing waters / singing rapids" region of Lithuania are not immune from such distractions.
New archaeological and genetic DNA evidence continues to
unveil the unexpected, as will comparative study of the ancient Latvian, Lithuanian, and varied Finno-Uralic
languages like Estonian.

The Assimilated East Baltic & Āryan in Finno-Ugric Ethnogenisis >>>|||<<<

Fatyanovo and Balanovo settlement sites dwindle after the severe Winters around 2,100
BCE, when the East Baltic speaking poly-ethnic
( including the
Volsk-Lbishche Baltic culture ) population (LWballele,
R1a1a1 Z280 Northern variants& N1c1 )
for the most part assimilated in with their
related Abashevo or nearby Āryan or Finnic ( N1c1) neighbors ( e.g. Sintashta-Arkaim, Chirkovo-Seyma, Pozdniakovo, Timber grave culture & the much later diverse poly-ethnic
[one group choosing interment, the other cremation] Northern "Burtas"
pig farmers
< ? Nart "Boratæ"
?) or Kurmantau / Yirki. Fatyanovo & Abashevo characteristics, especially specific *darža
"checkered" rhombus designs ( Mochalov
O.D. 2001-2, rare «
checked »
ornament of Volga-Urals ), are noticed on ceramics from Chirkovo-Seyma
( > later Ananyino ) culture sites near the Volga river,
Pozdnyakovo settlements ( Grishakov V, Stavitsky V, 2003 ), as well as on Sintashta & Alakul culture "checkered" pottery (Mochalov
O.D. 2001-2 ). Hexagonal Cis-Ural structures of the
Fatyanovo ( L. Ashikhmina 1997 ) may correlate with
Baltic cosmological hexagram ( triple crossed keraunos ) " kerai
" magic, reflecting an old ceraunic hexagram star design (
ऋतु = 6 ) motif found in
many East Baltic distaff (
verpstė
) folk carvings ( re: Gromoviti znaci, Taranis
wheels ). The Ugric Sky Elk had six legs.
The six ray solar-star hexagram design is later found in Mycenae designs ( re: contacts, О.Д. Мочалов 2001-2002 ). The Ural Forests are unimaginably immense, and the Winters around 2,100
BCE were unusually long and severe
(Vidēvdāt 2,3).
The demand for skilled metalworkers was growing fast with the Ural metallurgic
bonanza. History is messy. The archaeological evidence indicates multi-lingual
Fatyanovo-Balanovo people assimilated in with both Timber Grave
Pozdnyakovo Iranian speakers and Volga-Kama Uralic speakers. Fatyanovo-Balanovo
is the link, or panta,
bridging Timber Grave with Uralic. And that multi-lingualism was valued. We do
not know when Fatyanovo-Balanovo converted to a Srubna Iranian, but we
know that they did, and where
( О.Д. Мочалов 2001-2002
). Twin Spiral Solar pendants like Fatyanovo-Abashevo were found in a 5th
century BCE Kul-Oba Royal Scythian burial. Similarly shaped suspension pendants
are not uncommon in the territory of Ossetia ( Domanski, 1984
).

The ethnogenesis and development of the Ural forest-steppe Sarmatians did not
occur in a vacuum. Evidence of Sarmatian - East Balt ( Plain Pottery
> Bondarikha culture ), as well as Sarmatian - Finno-Ugric interaction has linguistic support
( alsoCCR5Delta 32 & LWb allelefrequencies).
Note Mokša "azor ", Erzya "azuru" man of rank; Udmurt "uzər ", Komi "ozir
" rich < influenced from perhaps a 16-13th century BCE
Timber-Grave "asurah"
- of a pre-Ananyino era forest intrusion by Timber Grave tribes, or later.Trade
contacts were valued - Udmurt "andan" & Ossetian "ændan"-steel,
or Hungarian "ezer
" 1,000 & Ossetian "ærzæ"- huge.
The Mnogovalikovo, and Abashevo also played a significant cultural part in the ethnogenesis of the Timber-grave culture
( О.Д. Мочалов 2001-2002 ),
especially with the Pokrovskiy culture, as well as with
Uralic cultures. Single markers 187, 270, 272 of
mtDNAN1a1a1a group Bashkirs ( also w/ R1a, Z93, Z2123 ) with Lithuanians and the Komi Permyaks. Elevated R1a1 (
haplogroup R-SRY10831.2, aka SRY1532.2 ) is found not only with the Erzya ( re: R1a1a1, Z280
Northern variants &
Z92, Y-STR DYS 444 =13,
DYS 520 =22&c.), but also with the Bashkirs (38-48%) of the Urals, who still harvest their ancient "kärä- " honeycomb.
A match of Estonian and Indian single marker
294 of mtDNA
N1a1a1 has been reported.
GAS?
Again ?Or was the
294 from the beautiful but endangered Seto people & culture? Perhaps some
NarvamtDNAU5b2 will surface far from home. Embrace the Chaos.

The region's surviving autonomous Baltic speakers assimilated again in the 5th century
A.D. as new Slavic type cultural groups
filtered in from the South, although in some areas Baltic speakers remained intact as evident from the historic record.
The new Slavic speakers with the Rus' ( Komi " rot'ś
") followed the same path into Russia as the old Fatjanovo-Balanovo era East Baltic speakers
did three thousand years before the
Slavic immigration. The
common R1a ancestry of
many East Balts ( Z280, L235, Z92) and East Slavs (R1a1a-Z92)
invites new scholarly re-examination of East Balt and East Slavic isoglosses.
The Old Russian Ipatiy Compilation of Chronicles mentions that in 1147 the Prince of Rostov-Suzdal defeated the Golyad'
( ГОЛЯДЬ )
who lived by the River Porotva. The Golyad' < * Golędь ethnonym was derived from a Baltic hydronym * "galin-" meaning "deep water".
The defeated population
( ГОЛЯДЬ
) would be from then on taxed - accordingly. For more info, see Marija Gimbutas
here. Today, the family of related
descendants of all these mixed forbearers can be seen in the cultures of Latvians, Lithuanians, Estonians, as well as in Russians,
the Erzya / Moksha Mordvins, Mari, Permics, Bashkirs, Ural Tatars, and Indians.
ॐ

p
<
*k
<GAC
-
P-Celtic-BBC
?
, Lith. vienuo-lika
"eleven", OSw þúsand
" thousand " ) from the earlier Centum Globular Amphora migrations ( Globular Amphora-Narva
polyethnics w/ U5b2 < Česnys et al., 1990 )
near the expanding networks of Fatyanovo
( R1a1a-, Z280 Northern variants,LWb ) pioneering the North. The Y-STR variation among Slavs* has given the evidence for the Slavic homeland
near the middle Dnieper basin, which provides a geographic context for the Slavic linguistic
correlation to the early Satem West & East Baltic Upper Middle Dnieper homeland,
and the nearby Catacomb / & Pit-grave Āryans
to the East. During the period (3,400 BCE) of the
oxen pulled wheeled
wagon revolution, the
Yamnaya culture slowly
expanded toward the edge of the
Corded Ware horizon
of late Sredny Stog culture.
Millennia later, in the same
eastern area of the
contact zone, near the middle Dnieper, a poly-ethnic Slav /
Timber Grave Iranian ethno-genesis would develop the Chernoles
culture.

A separation of Belarus subpopulations along a North / South line can be
demonstrated particularly in distribution of Y chromosomal lineages
R1b,
I1a and I1b, N3 and
G-chromosomes. The uniqueness of the northern
Belarusian population is most likely due to the high incidence of
multi-ethnic pre-"Яцьвягі"Y chromosomes, with some from the haplogroup
N1c1 [old name N3] (
multi-ethnic Baltic
pre-"Яцьвягі" substrate
with allele DYS19*15 ), which is twice the frequency as in central
and southern Belarus. The central and southern Belarusian substratum Baltic Milograd
physical traits differ somewhat from Ukrainian substratum Slav / Scytho-Sarmatian
traits (re: Z93+ / U3). The assimilation of Belarus may have been mainly linguistic and
less physically ethnical (R1a1a-
Z92).

The southern neighbors of the Proto-Slavic
Belogrudovka(from earlier Komarov ) culture
( mtDNA U4a2 ) were the Sabatinovka "Thracian" complex - a mix of
Catacomb, Timber Grave & Monteoru ( Sharafutdinova 1986: 115) Dacian, of which
some yielded to the Belozerka
> Chernogorovka
"Cimmerian" early Timber Grave ( R1a Z93
) Iranian speakers, which in turn yielded to steppe
Timber Grave Scythians. The rest of the Dacians survived and are heard in
today's Albanian. The Timber Grave culture retreated South from the Ural
forest steppe around the 12th century BCE due to climatic cooling. Mezhovka
culture filled the void they left. Also, the later Sarmatian
& Alan presence near the Dnieper by Kiev was enormous (re:
mtDNAU3,R1a- Z93 /
Slavic azъ
/Sakaazu
/ Ossetianæz,
& loss of word-final nom. *-s ). Ukrainian
cattle zebu mtDNA reflects this influx from the steppes of the
East. Any Slavic emulation of superstrate Steppe Iranian accentuation or vowel
structure is open for study.

Does this support the
construct of a so-called "Balto-Slavic"
region or Middle Dnieper cultural horzon of anciently related initial dialects of subgroups like
a Satem "

Armeno-Aryan",
Catacomb culture "Graeco-Armenian ",
poly-ethnic Centum "Celto-Italic",
or much earlier
"Indo-Uralic "? Probably. The distance between Slavic & Baltic each to
early Satem Indo-Iranian (Pit-grave
Āryan Satem) is not as great as such labels would imply.
One can also easily group together
Satem "Baltic-Slavic-Indo-Iranian"
with "RUKI"
& declension ( loc.Pl. ending *-su
) considerations. They were all in obviously close contact by horseback
or river travel. But if there never was
a specifically monolithic "Proto-Baltic" per se, how can you ever have a
monolithic Proto "Balto-Slavic"
amid the chaotic multiculturalism of the Middle Dnieper horizon? The
R1a1a-
evidence begs to differ. Early Corded Ware East Baltic Fatyanovo sites in Estonia date to 3,000
B.C.E. The different Balts are even physically distinct
around that time due to substratum.

The
Baltic and Slavic subgroups were already well differentiated and autonomous (e.g. separate mythologies &
Baltic long root preterite, archaic divergent vocabularies) yet close to one another with the adoption of the wheel "kelan / kolo / ratas"
(3,200 BCE). West Balts used
asigmatic nom. sg. ntr. ending / -n
/, whereas the East Baltic neuter compliment was derived from asigmatic / -

Proto-Slavic and the
more northern early Baltics were partially composed of assimilated Dnieper-Donets and acculturated later Tripolye peoples emulating the Yamna-like I.E. Satem speakers of peripheral related Sredny Stog dialects, among
a multi-ethnic converging cultural vortex of others ( Dnieper Repins, TRB, Globular Amphora
& CWC
poly-ethnics ), and with more
admixture later where they would settle. The eventual influence of Timber Grave Belozerka "Cimmerian" and later steppe Scythian
&
Sarmatian on Slavic ( B. Malyarchuk et al., 2006 ) was significant ( loss of
word-final *-s ). With the mobility of wheels, changes were occurring
rapidly - isolation was fading fast. The Slavic participle with / -

L
/ appears to have more in common to distant Lydian, Umbrian, Tocharian, or Armenian, than nearby Baltic.
Slavic, along with Armenian & Albanian, preserved the original present-aorist
system of late PIE, unlike Baltic, which merged them into a new "preterit".

Like Wild West movies, debates on Balto-Slavic have had a duration longer than the
original horizon probably lasted! The close affinity of Satem Slavic & Baltic to Yamna related Indo-Iranian can be no surprise, nor their distinctive
'European" poly-ethnic accents. The fiction of ethnic or racial "purity & superiority" is clinical insanity,
and definitively reflects a quantifiable low

IQ
by conservative adherents (
G. Hodson
et al., 2012 ). It seems the growing early pre-IIr. Yamna and Eastern Baltic dialect areas
moved Northward as did the early West Balts, as the Thracians ( R1a Z283
), Dacian Pre-Albanians, and Slavs, who migrated
southwestward,
assimilating various Central European non-IE native and early Centum-TRB
mixed IE
people ( GAS R1a, M417, M458 ) into their cultures
( Dacian place name "Clevora", Lith "Klevas " maple ). Thereafter,
the original Slavic future tense ( which was perhaps similar to
the "s" of Baltic, Italic, & Indo-Iranian ) was lost while
assimilating Dniester Tripolye C2 populace and other groups -
such as the neighboring
pre-proto Germanic like Globular Amphora, who may not have ever had the late
PIE future tense suffix with "s". It now appears that Winter's Law also applies to Albanian, which draws
Thracian
into question. Inconsistancies in Albanian Satemization
may reflect a pre-Bilopotok culture substratum to Monteoru
Dacian Satem language,
which was influenced by Hercynian Celts and later Dalmation substratum.

Maps indicating the location of the ("Temematian") non-IE Tripolye
(Cucuteni-Trypillian)
Culture of Dniester farmers compared with maps of the Proto-Slavic language
region (based on hydronyms) parallel each other closely, although there
is at least two thousand years between each horizon. Herodotus later describes
"Scythian farmers" where once were only European Tripolye culture farmers. On either side
of the early Slavics were lively trade partners of early Germanics to the
Northeast , and early Baltics to the Northwest - both of which were also
polyethnic to various degrees with native European peoples. If the Corded Ware "Europeanized" isogloss
of Dative
Plural - "M

" ( secondary allomorphy )occurred as an areal
innovation perhaps due to Uralic substratum phonetic influence or Funnel Beaker
/ Globular Amphora bilinguals , it probably started with
contact and assimilation with Globular Amphora peoples
now of mixed affinities ( Narva, Lengyel, TRB - Funnel
Beaker & Centum Globular Amphora
R1a- M417, Z283
), and spread at a very early formative stage of E+W Baltic development
and pre-proto-Germanic / pre-Slavic. The
Sanskrit alphabet long ago anticipated the natural progression of B to M, which
enabled a fast transition.
Assimilation often accompanies innovation. It is interesting that both
regionally related poly-ethnic ( Dniester Tripolye C2, TRB,
GAS) neighboring Centum pre-Germanics and Satem pre-Slavics replaced the
original future tense construct of "-s-" (re: relics - Slavic "byšęšteje",
Czech "probyšucny
"), as opposed to the Italo-Celtics
as well as the distant eastern Baltics,
who shared borders and the original future tense with "-s" with the early Satem Āryan
Yamna
cultures. A example of Baltic "s" future may be seen in Lith duos < *
dōH3s < * doH3s( Lith dial. dōs). The
mtDNA reflects such a scenario,
but whether it happened like this is anybody's guess.

The influence of
Dnieper Donets or the Tripolye substratum in the DBA, or
RUKI, has not been given the attention it deserves. The assimilation of regional Baltic speakers also influenced various Slavic languages, such as the Milograd
(E. Slavic jas'en' vs. jesen - ash tree), Kolochin, and Yotvingian cultures in Belarusian, the large-scale East
( & West ! ) Baltic
substratum in the Old Novgorodian territory, North Russian ( LWballele, R1a- Z280, Z92+
& N1c1 )
tl
/
dl
consonant clusters >
kl
/
gl
- like East Baltic, the Pomeranian presence in West Slavic, Dnieper-Dvina East Balt foundation of the Tušemlja culture
(which later
included immigrant Sudovians and Slavs in the Long Barrow culture), and the widely scattered East Baltic speaking tribes in Western
& Northern Russia ( re: LWb allele at 2.2% for Vologda
Russians ).
Also noted is the area where Belarusian, Russian, & Polish prepose their genitives. In contrast,
specific lineage characterized by 16304C-16311C mutations, which indicate the Slavonic migrations from Central to E. Europe, was not found among Lithuanians.
Although historically instructive, it cannot eclipse the common origin in the
Middle Dnieper culture that both Slavs and Balts share together, especially the
East Balts and East Slavs
(both with R1a1a1, Z280, Z92), and always will.

Caveat
Emptor

>>>|||<<<

Theories about dating the earliest Proto-Slavic in relation to the distinct early Baltic branches need to examine the carbon dated chronology of East Baltic Fatyanovo-Balanovo cultural remains (

2900
- 1800 BCE ), Baltic hydronyms in Russia such as the Oka river, the loss of the original Slavic Future tense, and Baltic loanwords (from assimilated EastBalts) in Finno-Volgaic
which help date the evidence. Examples of archaic Baltic loanwords into
Finno-Ugric are: East Baltic Lithuanian
žalga "fishing pole" > North Saami čuolggu "pole", Finnish salko "long pole",
Hungarian (! ) szál
"spear, cane" or Lithuanian šaras "fodder" > Moksha Mordvinian śora "grain"
< ? Saka ṣara
"seed". Another Finno-Ugric
loanword from East Baltic ( re: Samogitian "medė "
forest ) Fatyanovo-Balanovo "forest-border" is
> Finnish "metsä"-
forest, Estonian "mets", Karelian "mečču" id, Saami "meahcci "
forest, fringe,
Hungarian (w / LWb allele !) "messze" far,
distant / vs. OCS "mežda"
- alley, lane. Words to the wise about any theoretical "Balto-Slavic" dates - "Caveat emptor", and compare it to all the facts we already know from empirical science.
There are Latvia's eleven C-14
cal.
dates ( Loze 1992, Tab.1 ) of CWC with the oldest around 3360
cal. BCE (Purhonen 1986,
11 ).
A diet of fish( šapalas
/ roach )
may lessen the dates a little, but no time-travel technology has yet been found with those CWC artifacts. C'est la vie. Wisconsin celebrates a " Leif "Leifur" Erikson Day ",
but Spain may not. Severe winters in the 12th century undid the new
N. A. settlements of centuries. North American walrus ivory fell out of
demand, as well. It is ironic that one of Erikson's crew may have been Haplotype
"Q", just like the natives they saw in North America.

There never was a monolithic "Proto-Baltic"
per se. Note the Eastern Baltic LWb+ / LW*07 gene analysis below, or the
multiple
R1a1a1
variations of polyphyletic Middle Dnieper
Z280 cultures. There are archaic pre-GAC Satem
and post-GAS Euro-Repin Centum (
w/ R1a M417
) integrated aspects of the Baltic languages. If GAC Euro-Repin-Centum
defines what is Baltic, does Steppe TG Iranian define what is Slavic? The various West / East Baltic, Thracian, & Slavic languages
(along with the Indo-Iranian branch) represent an archaic continuum of remnant
subgroups of former core Satem I.E. dialects, the last
Proto Indo-European branches to finally split. The
"Proto-Baltics"
would be none other than some "Proto
Satem Indo-European"
dialects together with the closely neighboring Satem pre-Thracian
& pre-Dacian, Proto-Slavic, and Proto-Indo-Iranian. It may be more helpful to
visualize East Baltic, Slavic & Indo-Iranian as part of the still growing main Satem trunk, rather than as language branches. Kas bus, kas nebus, bet žemaitis nepražus.

In respect to hematological
variations in the frequencies of the Landsteiner-Wiener (LW) blood group,
the frequency of the uncommon LWb+
/ LW*07allele
was highest in the Central East Balts, around
7.5% among LithuanianSamogitians, and very low among the other western
Europeans ( 0-0.1% ). LW*05
of ICAM4 is the ancestral allele,
which has also been observed in a Neanderthal sample. The
LWb+
blood antigen
( aka
LW*07
allele, or
Nea red cell antigen
)

The Y-DNA of
polyphyletic Lithuania
is roughly about 50/50 for N1c1
&
R1a, and varies somewhat by regions.
MtDNA
H1 frequencies are very, very low among Lithuanians, and virtually non-existent with
the Sámi. In Lithuania, MtDNA
H1 is mainly confined to only Northern Žemaitians.
The
Aukštaičiai, like the
Sámi, have none
( Kasperavicuite et al., 2004). Tests confirm the Narva
substratum assimilated by East Balts had mtDNAU5b1, U5b2 &
U4 ( Bramanti et al. 2009 ).
This cultural inheritance from Kunda & an early
N1c
Uralic substratum links Lithuanians & Sámi,
as well as centuries of cross
cultural fly agaric mushroom trade
( per M. Gimbutas ), or
the shared ethnocidal & genocidal persecutions from a European Christendom ( Willumsen, L.H. 1997 )
busy shilling tickets
to their humanoid heaven. Tickets to heaven, hocus pocus & the gravy
train ( re: "nāstika" Brihaspati ). The Prince of Peace deserves better.

Less the
above referenced genetical info be misinterpreted as some form of
encrypted
RWA "cracker-code-speak", I will stress that the fiction of ethnic
or racial "purity & superiority" is clinical insanity, and
definitively reflects a quantifiable lowIQ by conservative
adherents ( G. Hodson
et al., 2012 ). You are unique - just like everyone
else. People are people - some individuals shine,
some hide in their cruel fear. Most of our DNA,
like R1a, is inherently African. As my friend Robbin said, " It's all good ".

Now that R1a1a Y-DNA testing ( Family Tree DNA
link ) has comes of age and is relatively
affordable, the long history of Baltic speaking peoples, their
diversity, and distant contacts will emerge from the survivor's
DNA of various holocausts, starting with the Papal
"Christian" Crusades against them - thru Nazi & Soviet Russian genocides
with their extermination gulags. Like Native Americans who endure the
genocide of white eugenic "Christian" Americans, Balts will
endure too -
or as my Grandpa liked to say to me, "Kas bus, kas nebus, bet Žemaitis nepražus".

The elevated
CCR5-Delta 32
allele mutation frequencies distributed in East Balts & Volgaics, and
CCR5-Delta 32DNA chronology
( J. Novembre et
al., 2005
),
coincide closely with the ethnicities of the poly-ethnic Dyakovo culture's middle phase, and may further
illuminate earlier Ossetian contacts or some unique isoglosses. Whether
there is any correlation between the
LWballele and the CCR5-Delta 32
allele mutation besides Baltic region epicenters is just speculation at
present. Perhaps
the science of a common R1a Z92
inheritance of Russians and Baltic people will usher in a new era of
unity and respect. LWb, or
R1a1a1 Z280, orZ92, Y-STR DYS 444 =13,
DYS 520 =22, in other words, Cousins.

The Western Balts were a hybrid mix of Funnel Beaker,
Centum Globular Amphora (

The myth of Terra Nullius ( deserted wasteland ) was merely historic ethnocidal propaganda,
justifying centuries of Papal Conquests, Atrocities & Theft - in both the Old and the New World. It was a lie, and
DNA now proves it was only ethnic cleansing fiction.
A census by the Orthodox clergy of the Belarus Grodno area in 1860 had as many as
30,929 inhabitants
identifying themselves as
Yatviags( Yotvingian-Lithuanians ). [ * Note,
herein>
j = y
] The Byzantine
Treaty with Kiev prince Igor ( Ingvarr -ᛁᚾᚴᚢᛅᚱ) in 944 notes among the
Rus' envoys, Ӕтьвѧгъ Гунаревъ,
"Játvįg' for Gunnarr"?ᚴᚢᚾᛅᚱ?The Varangian (<
Old Norse: Væringi
) affinities (Grk.-"Ρως")of an original poly-ethnic ᛁᛅᛏᚢᛁᚴᛋ ᚱᚢᛋᚠᚢᛚᚴ ( ᚱᚢᛋᛗᛖᚾᚾ
), orJátvígs Róssfolk( Lið),
minority may explain the reapplication of East Baltic "Gudai"
( Old Norse
Goði -
district chieftain, or leader
) to later stereotype that Grodno
region's other poly-ethnic inhabitants (Γυδωνες
- Γουται
), perhaps due to earlier visiting Gotlanders from Bogeviken ( Old Gutnish Guti / Vagoth < * Vāk(ia)-goth
? or Vág-Goth
?,Old Norse
Vágr -sea, wave, bay, cove) or maybe Scania. Around the 9-10th century ( circa 854), the
Sūdovian-Dainavian territory witnessed the arrival of more Varangian
Viking-Rus' river trade
from the Baltic,
and a few settlements with distinctly Norse Viking cultural
characteristics &
artfacts( see LOKI
pendant below ), have been found around the Indura-Grodno-Vawkavysk
region - apparently affiliated with
Kaup ( aka Gintijar) /
Wiskiauten,
Irzekapinis, Linkuhnen,
Bogeviken
(ᛁ ᚴᚢᛏᛚᛅᚾᛏᛁ ),
also
including
Franopol &
Gorodišče Belarus
Vikings, who traded with Pinsk, Turau,
& Polotsk. A key Viking trade river route from
Bogeviken in the Baltic to Byzantium
in the south was in the works. Róss-folk
& Róss-menn were
truncated by Finnic contacts to " theRóss-",
orRōts( Greek.-"Ρως" )
from Róssia( Greek.-"Ρωσσία" )
- aka " Русь
" < Finnic "Ruotsi"
( contracted by Finnics from various Old Norse compound terms ).
The archaeological material of
StarayaLadoga does not
reflect a Slavic presence there prior to the late 9th - 10th century,
whereas
Karelian & Ves, or Veps presence does.

Swords like the
Petersen "H" type found in Belarus,
or the ULFBERHT type "Y"
sword from near
Grodno, validate
dating such Norse settlements to that period. Specific embedded inlay
symbols [ C ☩ Ͻ ] in the
Grodno type "Y" ULFBERHTblade
link it to an ULFBERHTsword from Stavne ( near Trondheim
) Norway, and another ULFBERHTsword from
the Rapola Matomäki cemetery in Finland (
# NM 2767 )
- as well as a sword from Limerick, Ireland ( # 1864,
1-27 3 in the British Museum ), and one from Vepsian
territory of Ust Rybezhno, by the Pasha river
near Staraya Ladoga Russia. This "lucky" Ω ☩ Ω symbol (
mirrored inlay omegas with a
☩ Cross Potent between > C ☩ Ͻ ) thus links a Grodno
Varangian to his kinfolk in Norway, Finland, & even Ireland. The
Cross Potent ☩, as a
specific symbol for "magician", was imported from the East (
China ) along with silk. Such
fine ostentatious swords were probably acquired on Gotland, perhaps at
"The Big Apple" of Bogeviken. The Brilevsky treasure Viking
coins of Belarus were minted from 742 to 891. It appears that within a
century or two, those
Norse ( Norðmenn) traders which remained either dispersed
along the nearby
Nemunas river system,
and or
strategically assimilated ( typically within 3 generations )
with ranking locals ( a common Viking
custom ) of the neighboring Dainavian-Sūdovian
people, perhaps from trade of
iron for horses, marten furs, amber & hemp
- for ship rope. Their Yotvingian
Y-DNA
survives, with closest
Y-DNA matches from Norway, Ireland & Scotland (
clan Gotheray
? of the Hebrides
), Sweden ( near old Birka ), followed by Cumbria ( note the Gosforth Cross, with it's
bound LOKI carving )& some in Finland - a
Y-DNA trail of related "Lochlannar" Norse clansmen.Family.

᛫ ᛂᛦ ᛬ ᚢᛅᚱᚦ ᛏᚢᚦᚱ ᚢᛂᛋᛏᚱ ᛬ ᛂᚾ ᛫ ᛅᚾᛅᚱ ᛬ ᛅᚢᛋᛏᚱ ᛬

Historic records indicate they opposed
surrendering the old beliefs of their forefathers for an imposed foreign
southern import. It is also recorded that Yotvingians traded for grain (

they weren't farmers ) and hired out their
renown military skills as Varangians
often did back then. A new ( re: A.С.Кибиньbelow ), rational etymology of the Baltic "Jotving-
/ Jātving-", now rescued from
an inert provincialism of kaleidoscopic self-replicating hypotheticals
and ethnocentric tunnel vision, can finally be derived
from an original Old West Norse Heiti Játvígr- poetic "lucky spear ", or "lucky-victor "
of the Varangian leader's name
* ( gen sg = Jātvīgs,
>JātvįgsRhōs( Lið
/ Družīna
/ Sėbrija
)>Jātvings
- as luck would have it ! L448? ). The "nasal infixation" of the West Norse original( -ígs
/-īgs > -įgs
> -ings),
as well as artifacts,
reflects close early contacts with local Dainavians-Sūdovians,
for whom the ubiquitous trademark "nasal -ing-"
suffix ( -īg- in Latvian ) was indeed highly productive ( re: Aps-ingis,
Zietela "Rus-ingis", etc ) and is thus
non-problematic with it's "nasal" affectation
of the local Balts. Top all this off with the peculiar
parallel
nominative-genitive masc. singular
( re: Wilkaskaymen ) of West Baltic dialects, and it it easy to see how an original genitiveJátvígsfrom
Old West Norse becomes
assimilated as a poly-ethnic West Baltic nominativeJātvings."Jotvings". Voilà!

As convenient as that all sounds, the
ubiquitous Lithuanian "Jotvingis"
term is itself a recent neologism coined back in the 20's. Opps. This "Jotvingis"
Baltic neologism born in the 1920's was derived solely from various
R

ós
affiliated, historical Rus' era Slavic labels of a prior
millennium. The original nasal infixation in the Slavic
version of the Old Norse "Játvíg"
name in the 944-945 Kiev Treaty was probably an insignificant scribal
error, or misinterpretation of source material, now enshrined for
perpetuity. To the Baltic Dainavians and Sudovians
repelling the aggressive invading Kiev Rus' of Vladimir and later Crusaders, these
poly-ethnic mixed Norse-Balt assimilated descendants near the Nemunas were already "one of
us". Relatives & brothers
- literally. When Vytautas left Grodno for Grunwald, some local
descendants of the Yotvingians most likely accompanied him. A "Dainavianized"
nom./gen. sg. nasal Jātvįgs
from an Old West Norse genitive
singular Játvígs Liðar -" Jātvīgr's
band ( ᚱᚢᛋᚠᚢᛚᚴ
- druzhina ) " effortlessly yeilds
Jotvings
( note
West NorseJátvígr
( with "T" ) vs.
related
Eadwig [ Ӕтьвѧгъ
]
or
Eadwy[ Ӕтьвѧ-
]
with "D" ).
These poly-ethnic Norse ledᛁᛅᛏᚢᛁᚴᛋ
ᚱᚢᛋᛗᛖᚾᚾ, orJátvígs Róssfolk( Liðsmenn
) along the Nemunas river,
would acquire the local Baltic language of Dainavians and Sudovians in
time ( typically within 3 generations or less ), &
assimilation - many by inter-marriage like with other Vikings elsewhere.Bilingualism is a key necessity of
foreign traders.
"Róss-"( ᚱᚢᛋᛗᛖᚾᚾ
), may well reflect an
earlier ( circa 7th-8th centuries
) pre-sail era maritime terminology. ( note Norwegian dialect
"Róssfolk" - Norsk Ordbog of Ivar Aasen, 1873, p. 612 )

Centuries of multi-cultural commingling between West
Balts & Scandinavians - beginning with the Wielbark culture, are also
later reflected at other trade settlements like
Saeborg-Grobina,
Truso, or
Kaup /
Wiskiauten.PI
Z alleles and S
alleles in the Courland ( Kurland ) region of Latvia
( Beckman L. et al, 1999 ) mirror poly-cultural
blending of Grobina artifacts, as does
the
LWb
allele
in Gotland.
In more precise terms, the Varangians were
primarily Norse immigrant mercenaries, whereas the Rhōs, or Rus',
were later a wider poly-ethnic base - affiliated with the imported Viking culture, which
also included " farmenn
" - merchants, boatmen, and traders, from
Birka & Bogeviken (ᛁ ᚴᚢᛏᛚᛅᚾᛏᛁ ) to Kiev. Originally, the 9th century Rus' " Русь
" < Finnic "Ruotsi"
, of early Staraya Ladoga
( & it's archaeological evidence, ie - glass "wasp beads" ) were
primarily Scandinavians. Early Staraya Ladoga ( circa
753, per tree-ring data ) had only 3 Scandinavian type Longhouses. The earlier
nearby Liubsha Hillfort was evidently Finnic, perhaps
Karelian or Vepsian, ( based
on Jewelry ), and the "temple rings" of early Staraya Ladoga
have a Baltic type provenance.

A Zietela dialect word "pamarkas"-accursed,
is probably an assimilated bilingual Viking relic term of the Old Norse "morkinn"-putrid-rotten,
like the Scots English "murkle" reproach. The
Turovian's group name likewise reflects ( PVL 36 ) an Old West Norse Rus' leader's
name (
Þórir -

ᚦᚬᚱᛁᚱ ) aligned with a Ragnvaldr -ᚱᛅᚴᚾᚢᛅᛚᛏᚱ in
Polotsk, along with
Garðariki /
Holmgarðr - ᚼᚢᛚᛘᚴᛅᚱᚦᚱ /Austrvegr, although the Рогволод
- Моря / Ragnvaldr - Møre similarities
invite an honest critique of
PVL, aka Povest'
Vremennykh Let, historical credulity. Relations between Polotsk and Kiev became rather strained in 945. One of Vladimir's many campaigns to collect
more tribute-taxes ( poliude ), and gain strategic Nemunas river
trade access to Bogeviken in the
Baltic Sea, is the first written
(albeit somewhat
quasi-historical )account of
plural Yotvingians, dated
to 983. Fifty five years later in 1038,
Yaroslav battles the Yotvingians and later the Lithuanians, who were
together allied with
rebellious pagan Masovians ( & prior Galindians
) - although the esteemed scholar Mykhailo Hrushevskyi was very
skeptical about this information, citing records from other chronicles
that indicate the 1038 campaign took place in the winter - and had no
success. Another source reports a quite different
scenario of a 1038 Yotvingian conflict - by
Volkavysk! Viking "turf" wars were not altogether unknown. There is still a Yatvyagi
town in the Ukraine, located in Lviv oblast & Mostyskyi raion. GPS
coordinates for the town are N 49.65700 E 23.21733.
Two other places in the Lviv area shared the same Yatvyagi name ( 49°43'0"
N 23°29'0" E ). ( A. Kaminski, Jaćwieź -1953,
p.74 )No traces of any
hypothetical Baltic hydronym *Jāt-vā have ever been found to this day
in the "Terra Jatwezenorum" region.
None. Nada. Zip.

a-&R1b Z2103+, as well as the
B
blood type, is associated with the spread of the Indo-European languages, too.
Many Latvian tartan weaving patterns are nearly identical to ancient Tocharian tartans found recently with Tocharian mummies
(w/ U4
/
two-rooted lower canines
/ VRC ) recovered in
Western China. (see "Secrets of the Silk Road").
Seven males tested from the Xiaohe cemetery in the Tarim basin were
Y-DNA R1a1a
M417+, Z93-
( Chunxiang Li et al 2010 ),
and dated to about 2,000 BCE. Tocharians were evidently also dedicated hemp farmers,
like the Balts and historical "kapnobatai" Thracians ( R1a Z283 ?
). East Baltic Lithuanian
place-names "Beržorai" ( birches ), or "Liepora"
( lindens ) reflect the Tocharian B. distributive suffix -ār. West Baltic had "Saitoran"
- the knotty Pleiades ( EV #6 ). Slavic also has such a parallel arboreal related suffix. It
would be worthy to note that some Dnieper culture horizons exhibit a
degree of intrusive Repin style
pottery from Middle Dnieper Repins. Repin pottery often
had cord-impressed decoration. The "Proto-Tocharian" Afanasievo also
shared physical characteristics with the early ( R1a M417 ?
) Catacomb people of
the Ukraine ( as opposed to later Yamna Catacomb (
R1b-Z2103+,
& w/ I2a2a1b1b2 ! ) types that
shared physical characteristics of regions like the Northern Caucasus ).

A high frequency of the CCR5-Delta 32 allele in Lithuanian populations,
at levels of about 16% has been documented. This allele
mutation confers
resistance to HIV (Acquired Immunodeficiency Syndrome). Recent DNA evidence
suggests theCCR5Delta 32
allele mutation is at least 2,900 years old
( J. Novembre et
al., 2005 ). Lithuanian Ashkenazi Jews have also interested geneticists, since
they display a number of unique genetic characteristics including Y-DNA
haplogroup Q.

SONGS OF THE FOREST

>>>|||<<<

Traditional ancient Baltic songs ( Lith.
Dainos,Latv.
Dainās, re: Vedic "Dhėnās" ) are a vast resource of the Baltic languages. The
Dainosare the Rig Veda of the
EastBalticpeople. These Hymns were first brought
into the Baltic forests before 3,000 BCE, and
preserved within innumerable homesteads, person to person, winter after
long winter, from 2,600 BCE
to this day. Their antiquity is only eclipsed by their numbers and
variations. They are
usually Hymns of stanzas, many of which are divine revelations from the ancient Native Religion and Mythology, but in
contrast to most other similar forms, they often lack earthly heroes.
Many Latvian dainās are not long, typically in quatrains, and often
trochaic (metrically of one long syllable followed by one short one),
and more rarely dactylic. These ancient Hymns are superb relics of the pre-Christian
East Baltic
Native Religion and the life of
the people, especially its' three important events - birth, weddings and
death/burial, but also life's infinite experiences.

There are literally millions of verses of these truly ancient Dainos /
Dainās now in
written form. The forest is also home to Seto Leelo, the Seto polyphonic
singing tradition,
Sámi joiks
( or yoiks ),
and others. All are irreplaceable treasures. So intertwined with the archaic languages and their enormous
vocabularies, it is virtually impossible to try to separate the two. These Hymns are still sung to this day
- person to person. Somewhere in Lietuva this evening, a farmer will beckon -
"ašva ",
"ašva ". Tomorrow , someone will greet the
dawn, ... perhaps with a song. It is"Senasis Takas".

The magic of language is a gift,
from mother to child,
living as a memorial to all Women, who gave it to us.

____________________________________________________

BE HERE NOW>>>|||<<<

More than
half of the planet's 7,000 or so languages
are facing extinction within this
century.

We are losing around two languages a month
- or about one every two weeks.

Learn an endangered language, or at least help
conserve one
- as if it was your
own. They are.

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The Sudovian greeting " Kailas "
re-affirms that we are all One,
- with each other, and with the Earth we share.

* The round "kurgan" mound tradition of the Buddha's Śākya tribe,
or clan, in Nothern Bihar, India also resembles Śaka Steppe kurgans of Eurasia & Russia w/ U4.Timber Grave culture favored orienting the head of the deceased towards the North -
re: Mahaparinibbana Sutta
The Buddha's Śākya tribe, or clan, identified themselves with the
Solar clan.
The Digha Nikaya of the Tipitaka Pali Buddhist canon describes Siddhartha Gautama as having " very blue eyes " ( Pali: abhi nila netto ).
The Chinese described Bodhidharma as "
藍眼睛的野人
".
Haplogroup U4 lineages have also been found in India,
although U4 is more prevalent on the Afghanistan - Pakistan border, Tajikistan, and
the Eurasia of the Steppe Śaka.

* Of Soma, the original entheogen ingredient of dried Amanita muscaria ( Fly Agaric ) became extremely scarce with later Āryan migrations and was eventually substituted with a mixture of Ephedra, Cannabis, and opiates. It was a very poor imitation of the genuine Uralic "Soma" rite.
The Indo-European use of Amanita muscaria survived intact in Lithuania - hidden away in forests beyond the reach of ethnocidal " Christians ".
Lithuanians continue the ancient custom of using milk and honey ingredients mixed with the dried Amanita muscaria to make a beverage for Sharing.
According to Marija Gimbutas, Lithuanians used to supply quantities of Amanita muscaria to the Sámi Noiade in the North for use by the Sámi Shamans. (Finnish "tietäjä")
( Volgaic Erzya, Mokša " Sjuma / Səma " - hewn wooden trough, Estonian "Soim" hewn wooden manger, Khanty "Soma" hewn wooden vessel. )
Not directly related to above are: Lithuanian " semti " to draw water, Uralic " s'im- " drink,
Tocharian "smaññe" broth.
Hungarian " híd " bridge, is
of Alanic origin - re: Ossetian " xid, xed " id, Khotanese " hī" id.
I don't know the Ossetian word for
sail-canoe.

One out of 3 Kalash have mitochondrial DNA belonging to haplogroup U4. In fact, the most prevalent mitochondrial haplogroup of the Kalasha people is U4, aka the " Ulrike clade ".
Haplogroup U4 lineages have also been found in India. Haplogroup U4 is common among northwestern Siberian populations, and is also found among the Mari, Mordvin, and Mansi of the Volga-Ural region of Russia, as well as the Estonians, Finns, Balts, and Tocharian mummies. A Kalasha / English Dictionary link is provided below.The Prakrits preserved related words ( the tadbhava layer )
absent in classical Sanskrit, such as Hindi "kukur- " and Lith. "kukur-",
both of mushroom compound words.
The mushroom associated " Kaukeliai " gnomes remained with
the forest dwellers.

Within the Moscow City limits are found a Fatyanovo cemetary, and a later Dyakovo settlement - both near the Kremlin.
re: Finnish "kesä" - summer, harvest, and E. Baltic kasyti, kast, *kesyti
( Albanian " kosit " - harvest the crops)Vasili Alexandrovich Arkhipov, born in Staraya Kupavna near Moscow, would
single handedly save humanity, and the World, in 1962.

East Baltic " lašiša " salmon, is also known as " vošis " a fast type of fish or trout, or more commonly " vašylas ".
For 3rd person dual jiedu, instead of expected yra or esti, my Suvalkian
Grandmother Johanna used esą. Strange but true.

Legal Disclaimer - The above text in no way suggests anyone should use illegal
drugs or experiment with Amanita mushrooms.

LW locus has been assigned to chromosome 19p13.3. The LW gene
corresponds to 3 exons of 2.65 kb on chromosome 19.
The LWa & LWb alleles are different at a single base pair - codon 70 -
corresponding to one amino acid residue, which is arginine for LWb.
LWb single base mutation ( A308 > G ) that results in a Glutamic > Arginine
substitution for LWb at position 70 of the LW protein ( Hermand et al. )
The LWb mutation was a singular event - in all of human history.

*International Helsinki Federation for Human Rights (IHF) and Moscow Helsinki Group (MHG) in an exhaustive 2006 report "Russian Federation: The Human Rights Situation of the Mari Minority of the Republic of Mari El," found widespread evidence of political and cultural persecution of Mari people.
The Mari Native religious practices ( and the Cheremis Marla faith ),
and other Native Religions, have come under ever increasing pressure and severe persecution from intolerant Russian Government Officials and so-called "Christians", according to Human Rights groups.The persecutors appear to be unfamiliar with the "instant
karma" of Comrade Lennon.